Al-Qiyamah

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

The preceding verses concluded with the question posed by the deniers of the Resurrection, who would say: if the Resurrection is true, when will it occur? The verses under discussion provide a clear response to this question. They first refer to the events preceding the Resurrection—namely, the عظیم upheaval that will arise within the world and overturn its entire order—and state: “When the sight is dazzled and agitated by the شدت of fear and terror” (فَاِذَا بَرِقَ الْبَصَرُ). The term “برق” originally denotes light or lightning, and later came to signify any form of brightness. Here, it indicates the intense, اضطراب‑laden movement of the eyes caused by overwhelming fear. “And when the moon is eclipsed and deprived of light” (وَخَسَفَ الْقَمَرُ)، “And when the sun and the moon are brought together” (وَجُمِعَ الشَّمْسُ وَالْقَمَرُ). Regarding the “gathering” of the sun and the moon, exegetes have proposed various interpretations. Some have suggested that both will be brought together in one place or rise and set together; others have interpreted it as their sharing a common characteristic—namely, the loss of light. It is also possible that the moon, under the gravitational influence of the sun, will draw near to it and ultimately merge with it, whereby both will lose their luminosity. In any case, the verse points to two major aspects of the cosmic transformation at the end of the world: the extinction of the moon’s light and the conjunction of the sun and the moon. Similar indications occur elsewhere, such as: “اِذَا الشَّمْسُ كُوِّرَتْ” (Takwir: 1), which refers to the darkening of the sun. Since the moon derives its light from the sun, its disappearance follows necessarily from the sun’s extinction, plunging the earth into profound darkness. Thus, this world ends with a عظیم transformation. Thereafter, through another transformation (the second blowing of the trumpet, the blowing of life), human beings will rise from their graves. On that Day, man will say: “Where is the escape?” (يَقُوْلُ الْاِنْسَانُ يَوْمَئِذٍ اَيْنَ الْمَفَرُّ). The disbeliever and sinful individual—who previously denied the Resurrection—will now, out of شدید remorse, shame, and fear, seek a place of refuge, just as he would seek escape from danger in worldly life. But it will soon be said to him: “No! There is no refuge” (كَلَّا لَا وَزَرَ). The term “وزر” originally denotes a place of shelter, such as a mountain refuge, and here signifies the absence of any possible escape or sanctuary. “Rather, upon that Day, the settlement will be with your Lord” (اِلٰى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ). There is no refuge except in returning to Him. This may also be understood in light of broader Qur’anic themes describing the ultimate movement of all beings toward God, as expressed in: “وَاِلَيْهِ الْمَصِيْرُ” (Taghabun: 3), “يَا أَيُّهَا الْاِنْسَانُ اِنَّكَ كَادِحٌ اِلٰى رَبِّكَ كَدْحًا فَمُلَاقِيْهِ” (Inshiqaq: 6), and “وَاَنَّ اِلٰى رَبِّكَ الْمُنْتَهٰى” (Najm: 42). In clearer terms, the human being is a traveler who has journeyed from non‑existence through the realm of existence and ultimately proceeds toward the absolute and infinite Being. The discourse then continues: “On that Day, man will be informed of what he sent forward and what he left behind” (يُنَبَّؤاُ الْاِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَاَخَّرَ). Various interpretations have been proposed regarding this expression. One understanding is that it refers to the deeds a person performed during life, as well as the lasting آثار that remain after death—whether good or evil practices that others continue, writings, legacies, or descendants whose actions reflect back upon him. Another interpretation is that it refers generally to all his actions from beginning to end. A third suggests it concerns wealth expended and wealth left behind. The first interpretation appears most appropriate, particularly in light of a narration from Imam al‑Baqir (alayhi al‑salam) explaining that both deeds and enduring influences are accounted for (Tafsir al‑Burhan, vol. 4, p. 406). The verses then state: “Rather, man is a witness against himself” (بَلِ الْاِنْسَانُ عَلٰى نَفْسِهٖ بَصِيْرَةٌ)، “Even if he presents his excuses” (وَلَوْ اَلْقٰى مَعَاذِيْرَهُ). Although God and His angels will inform him of his deeds, such information is not ultimately necessary, for man himself possesses full awareness of his state. His own faculties—including hearing, sight, and bodily organs—will bear witness against him, as stated in: (شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَاَبْصَارُهُمْ وَجُلُوْدُهُمْ) (Ha Mim al‑Sajdah: 20) and (وَتُكَلِّمُنَا اَيْدِيْهِمْ وَتَشْهَدُ اَرْجُلُهُمْ) (Ya Sin: 65). Thus, in the عظیم tribunal of the Hereafter, the most decisive witness against a person is his own self, even though many additional witnesses are presented to establish complete proof. The term “بصيرة” signifies both awareness and clear insight, while “معاذير” refers to excuses, whether genuine or fabricated. Despite all such excuses, inner awareness remains undeniable. Ultimately, the One who presides over the judgment of that Day is fully aware of both the hidden and the manifest, and man himself is called upon to reckon with his own deeds, as expressed in: “اِقْرَأْ كِتَابَكَ كَفٰى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيْبًا” (Isra’: 14).

It is evident from the Qur’an that the human ruh (soul) and nafs (self) undergo three distinct stages: 1. “Nafs‑i ammārah” (the commanding self): This is the rebellious soul that constantly urges a person toward evil, adorning desires and transgressions in an attractive form. It is the same faculty referred to when the wife of the Aziz of Egypt, after witnessing the consequences of her actions, stated: وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ “I do not absolve my own self, for indeed the soul commands toward evil” (Yusuf: 53). 2. “Nafs‑i lawwāmah” (the self‑reproaching soul): This is the awakened and relatively aware self, though it has not attained complete immunity from sin. It may occasionally lapse into wrongdoing, yet soon becomes conscious, reproaches itself, repents, and returns to the path of سعادت. Its deviation is temporary rather than permanent. While it may commit sin, it does not persist in it; rather, it quickly engages in self‑criticism and repentance. This corresponds to what is often termed the “moral conscience.” In some individuals it is strong and powerful, in others weak, yet it exists within every human being—though it may be rendered ineffective by persistent sin. 3. “Nafs‑i mutma’innah” (the tranquil soul): This is the soul that has attained the stage of spiritual perfection and inner serenity. It has subdued the rebellious self and reached the مقام of complete piety and responsibility, such that falling into sin becomes difficult. Concerning this state, the Qur’an states: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً “O tranquil soul! Return to your Lord, well‑pleased and well‑pleasing” (Fajr: 27–28). As noted, the nafs‑i lawwāmah represents a kind of “inner Resurrection” within the human being. After the performance of good or evil deeds, an immediate internal tribunal is established within the soul, where actions are evaluated. Thus, after a virtuous act, one may experience profound inner peace and joy—of a quality that defies description. Conversely, after committing a serious wrongdoing, one may experience deep remorse, anxiety, and internal torment, sometimes to such an extent that life itself becomes burdensome. This remarkable internal court bears a striking resemblance to the court of the Hereafter. First, in this internal tribunal, the judge, witness, and executor of judgment are essentially one—just as in the Hereafter: عَالِمُ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ “You are the Knower of the unseen and the seen; You judge between Your servants” (Zumar: 46). Second, this conscientious court accepts neither intercession, bribery, favoritism, nor influence—just as it is stated regarding the Hereafter: وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَنْ نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ “Fear a Day when no soul shall avail another, nor shall intercession be accepted, nor compensation taken” (Baqarah: 48). Third, this internal tribunal examines even the most extensive records of deeds in the shortest possible time and issues its verdict swiftly, just as is said of the divine judgment: وَاللّٰهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهٖ وَهُوَ سَرِيعُ الْحِسَابِ “God judges—none can overturn His judgment, and He is swift in reckoning” (Ra‘d: 41). Fourth, its punishment differs from worldly penalties; it ignites first within the depths of the heart and soul, then manifests outwardly in one’s physiology, behavior, and even daily life—just as described of the Hereafter: نَارُ اللّٰهِ الْمُوقَدَةُ * الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ “The fire of God, kindled, which reaches into the hearts” (Humazah: 6–7). Fifth, this court does not require external witnesses; the individual’s own awareness serves as testimony, just as in the Hereafter the limbs and faculties themselves will testify: حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ “When they reach it, their hearing, their sight, and their skins will testify against them” (Ha Mim al‑Sajdah: 20). This profound resemblance between the internal tribunal of conscience and the court of the Hereafter serves as a further indication of the natural and intrinsic character of the doctrine of Resurrection. It is inconceivable that within the human being—who is but a minute part of existence—such a precise and mysterious system of accountability should exist, while the vast cosmos itself should be devoid of justice, reckoning, and order.

We know that the Qur’an repeatedly addresses the issue of death and warns human beings that they will inevitably encounter such a moment. At times, it describes it as “سَكْرَةُ الْمَوْتِ” (the stupor and constriction of death) (وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ; Qaf: 19), and at other times as “غَمَرَاتُ الْمَوْتِ,” that is, the agonies of death (Surah al‑An‘am: 93). On some occasions, it refers to “the soul reaching the throat” (فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ; al‑Waqi‘ah: 83), and at others to “the soul reaching the collarbones,” meaning the bones surrounding the neck, as mentioned in the verses under discussion. From all these expressions, it becomes clear that this moment—contrary to the claim of certain materialists—is a severe and painful one. This is understandable, since it signifies the transition from this world to another. Just as the transition from the embryonic world (the womb) to the world of life is accompanied by considerable pain and difficulty, so too the transition to the next world is naturally of a similar nature. However, Islamic traditions indicate that this moment passes easily for true believers, whereas it is extremely painful for the disbelievers. This is because the longing for the لقاء of the Lord and for His boundless mercy and blessings so overwhelms the first group that they do not perceive the hardship of the moment of transition. In contrast, for the second group, the terror of punishment on the one hand, and the grief of separation from a world to which they were attached on the other, multiply the pains of transition. In a narration from Imam ‘Ali ibn al‑Husayn (alayhi al‑salam), when he was asked about death, he said: “For the believer, death is like removing dirty, vermin‑infested garments and heavy chains, and replacing them with the finest clothing, the most fragrant perfumes, swift mounts, and the most comfortable dwellings; and for the disbeliever, it is like taking off luxurious garments, leaving comfortable dwellings, and being replaced with the most filthy and harsh garments, the most dreadful abodes, and the severest punishments.” (Bihar al‑Anwar, vol. 6). In another narration, Imam al‑Sadiq (alayhi al‑salam) said: “لِلْمُؤْمِنِ كَالطِّيبِ رِيحٍ يَشُمُّهُ فَيَنْعَسُ لِطِيبِهِ وَيَنْقَطِعُ التَّعَبُ وَالْأَلَمُ كُلُّهُ عَنْهُ، وَلِلْكَافِرِ كَلَسْعِ الْأَفَاعِي وَلَدْغِ الْعَقَارِبِ أَوْ أَشَدَّ” — for the believer, it is like a pleasant fragrance that he inhales, causing a state akin to sleep, and all fatigue and pain are removed from him; while for the disbeliever, it is like the bite of serpents and the sting of scorpions, or even more severe. (Bihar al‑Anwar, vol. 6, p. 156). In any case, death is the gateway to the eternal realm. As it is reported from ‘Ali (alayhi al‑salam): “لِكُلِّ دَارٍ بَابٌ وَبَابُ دَارِ الْآخِرَةِ الْمَوْتُ” — every abode has a gate, and the gate of the abode of the Hereafter is death. (Sharh Nahj al‑Balagha Ibn Abi al‑Hadid, vol. 20, p. 345). Indeed, reflection upon death has a profound effect: it breaks the dominance of desires, shortens extended aspirations, and removes the rust of heedlessness from the mirror of the heart. Hence, in a narration from Imam al‑Sadiq (alayhi al‑salam), it is stated: “ذِكْرُ الْمَوْتِ يُمِيتُ الشَّهَوَاتِ فِي النَّفْسِ وَيَقْلَعُ مَنَابِتَ الْغَفْلَةِ، وَيُقَوِّي الْقَلْبَ بِمَوَاعِدِ اللَّهِ، وَيُرِقُّ الطَّبْعَ، وَيَكْسِرُ أَعْلَامَ الْهَوَى، وَيُطْفِئُ نَارَ الْحِرْصِ، وَيُحَقِّرُ الدُّنْيَا، وَهُوَ مَعْنَى مَا قَالَ النَّبِيُّؐ: فِكْرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ” — the remembrance of death extinguishes desires within the soul, uproots the sources of heedlessness, strengthens the heart through the promises of God, softens human nature, breaks the standards of passion, extinguishes the fire of greed, and renders the world insignificant in one’s eyes; and this is the meaning of what the Prophet said: contemplation for an hour is better than a year of worship. (Bihar al‑Anwar, vol. 6, p. 123). It should be noted that this expression refers to one clear instance of contemplation and does not imply that reflection is restricted solely to this subject, as further discussions have elaborated elsewhere.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

In the preceding verses, the discourse concluded with a question posed by the deniers of Resurrection and the Hereafter, who would ask: if the Resurrection is true, when will it occur? The verses under discussion constitute a clear response to this question. They first refer to the events preceding the Resurrection—namely, the عظیم upheaval that will occur in the world, causing its system to collapse and fall into disorder—and state: “When the sight is dazzled and disturbed due to the شدت of fear and terror” (فَاِذَا بَرِقَ الْبَصَرُ). The term “برق” derives from a root meaning light or the flash of lightning, and subsequently came to denote any form of brightness. Here, it signifies the intense and اضطراب‑filled motion of the eyes resulting from overwhelming fear and amazement. “And when the moon is eclipsed and deprived of light” (وَخَسَفَ الْقَمَرُ)، “And when the sun and the moon are brought together” (وَجُمِعَ الشَّمْسُ وَالْقَمَرُ). Exegetes have offered multiple interpretations of this “gathering” of the sun and moon. Some hold that they will literally be brought together; others suggest they will both rise and set simultaneously; still others interpret it as their sharing a common state—namely, the loss of light. There is also the possibility that the moon, under the gravitational influence of the sun, will gradually draw near to it and ultimately merge with it, resulting in the extinguishing of both luminaries. In any case, these verses indicate two significant aspects of the cosmic upheaval marking the end of the world: the darkening of the moon and the conjunction of the sun and moon. Similar references are found elsewhere, such as: “اِذَا الشَّمْسُ كُوِّرَتْ” (Takwir: 1), indicating the darkening of the sun. Since the moon derives its light from the sun, its darkness follows inevitably from the sun’s extinction, plunging the earth into profound darkness. Thus, the present world will come to an end through a عظیم transformation. Thereafter, with another transformation—the second blowing of the trumpet—human beings will rise from their graves. At that time, man will say: “Where is the escape?” (يَقُوْلُ الْاِنْسَانُ يَوْمَئِذٍ اَيْنَ الْمَفَرُّ). The disbeliever, who once denied the Day of Resurrection, will, in that moment, seek refuge out of shame, regret, and fear of punishment, just as he would attempt to flee from danger in worldly life. But it will immediately be said to him: “No! There is no refuge” (كَلَّا لَا وَزَرَ). The term “وزر” signifies a place of refuge or protection, such as a mountain shelter; here it denotes the absence of any possible sanctuary. “Rather, toward your Lord on that Day will be the place of settlement” (اِلٰى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ). Although alternative interpretations have been proposed—such as the final judgment belonging to God or the determination of final abodes (Paradise and Hell) by His command—the most suitable understanding is that on that Day there is no refuge except in returning to Him. Some have further viewed this verse as part of a broader conceptual framework describing the perpetual movement of human beings toward God, as indicated in verses such as: “وَاِلَيْهِ الْمَصِيْرُ” (Taghabun: 3), “يَا أَيُّهَا الْاِنْسَانُ اِنَّكَ كَادِحٌ اِلٰى رَبِّكَ كَدْحًا فَمُلَاقِيْهِ” (Inshiqaq: 6), and “وَاَنَّ اِلٰى رَبِّكَ الْمُنْتَهٰى” (Najm: 42). In clearer terms, the human being is a traveler who has emerged from the boundary of non‑existence and traversed the realm of existence, moving ultimately toward the absolute and infinite Being. If he remains on the straight path, this movement of perfection continues endlessly; if he deviates, it results in سقوط and destruction. The discourse then continues: “On that Day, man will be informed of what he sent forward and what he left behind” (يُنَبَّؤاُ الْاِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَاَخَّرَ). Various interpretations have been offered. One holds that it refers to deeds performed during life and their continuing آثار after death—whether beneficial or harmful traditions, writings, legacies, or progeny. Another takes it to mean his earlier and later actions in general. A third suggests it refers to wealth expended or left behind. The first interpretation appears most appropriate, particularly in light of a narration from Imam al‑Baqir, which explains that deeds and enduring influences alike are accounted for (Tafsir al‑Burhan, vol. 4, p. 406). The verses then state: “Rather, man is a witness against himself” (بَلِ الْاِنْسَانُ عَلٰى نَفْسِهٖ بَصِيْرَةٌ)، “Even if he offers excuses” (وَلَوْ اَلْقٰى مَعَاذِيْرَهُ). That is, although God and His angels inform man of his deeds, such information is not ultimately necessary, for man himself is fully aware of his state. His own faculties—hearing, sight, and bodily organs—will testify against him, as indicated in other verses: (شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَاَبْصَارُهُمْ وَجُلُوْدُهُمْ) and (وَتُكَلِّمُنَا اَيْدِيْهِمْ وَتَشْهَدُ اَرْجُلُهُمْ). Thus, in the عظیم court of the Hereafter, the most compelling witness against a person is his own self, even though additional witnesses are presented to establish the proof fully. The term “بصيرة” denotes both awareness and a knowing witness. “معاذير” refers to excuses, whether genuine or fabricated; despite these, the inner awareness of truth remains undeniable. Ultimately, the One who governs the judgment on that Day is aware of all hidden and manifest realities, and man himself is called upon to reckon with his deeds, as in: “اِقْرَأْ كِتَابَكَ كَفٰى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيْبًا” (Isra’: 14). Although these verses primarily describe the Hereafter, their meaning extends to the present world as well. Even here, human beings are inwardly aware of their true state, though outward appearances and pretenses may conceal it. As stated in a narration from Imam al‑Sadiq, true inner rectitude inevitably strengthens outward conduct (Majma‘ al‑Bayan, vol. 10, p. 396).

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

These verses appear in the form of an interjected statement (jumla‑yi mu‘taridah), which a speaker introduces within the flow of discourse. For example, when an individual is delivering a speech and observes that the rear of the gathering has become crowded while the front remains empty, he may temporarily pause his address and invite the audience to move forward, and then resume his speech. Similarly, if a teacher notices a student becoming inattentive during a lesson, he may interrupt his discourse to admonish him and then continue teaching. If an uninformed listener were to hear such a speech or lesson from a recording, he might be confused by the apparent lack of continuity, but reflection upon the context clarifies the purpose of such interjected statements. With this preliminary explanation in view, the interpretation of the verses under discussion may be presented. God momentarily suspends the continuous discourse concerning the Resurrection and the states of the believers and disbelievers and provides the Prophet with a brief reminder regarding the Qur’an, stating: “Do not move your tongue hastily with it to hasten its recitation.” Exegetes have expressed considerable اختلاف regarding the interpretation of this verse. The first and most well‑known interpretation, attributed to Ibn ‘Abbas in works of hadith and tafsir, is that the Prophet, due to his intense love and eagerness to receive and memorize the Qur’an, would move his tongue along with the angel of revelation as the verses were recited, attempting to hasten their memorization. God forbade him from doing so, assuring him that the responsibility of preserving it rested with Him. A second interpretation is that the Qur’an possesses two forms of revelation: a gradual descent (nuzul tadriji) over twenty‑three years, and a comprehensive descent (nuzul dafi‘i) on Laylat al‑Qadr. The Prophet, out of eagerness to convey the message, occasionally recited verses before their appointed stage of gradual revelation. He was instructed not to hasten and to recite and proclaim each part at its proper time. This meaning corresponds to the verse: (وَلَا تَعْجَلْ بِالْقُرْاٰنِ مِنْ قَبْلِ اَنْ يُّقْضٰى اِلَيْكَ وَحْيُهٝ) (Ta Ha: 114). These two interpretations ultimately converge on the principle that the Prophet should not hasten in receiving revelation. A third interpretation, supported by only a small number of exegetes, suggests that the address is directed toward sinners on the Day of Resurrection, who will be commanded to read their record of deeds. When confronted with their misdeeds, they will attempt to move past them quickly, and thus they will be instructed not to hasten. According to this interpretation, the verses are not interjected but connected to the surrounding discourse on the Hereafter. However, in light of the subsequent mention of the Qur’an, this interpretation appears remote, and the flow of the verses indicates that one of the first two meanings is intended. It is then stated: “Indeed, upon Us is its collection and its recitation” (اِنَّ عَلَيْنَا جَمْعَهٝ وَقُرْاٰنَهٝ). That is, do not be concerned about the preservation of the Qur’an; We shall ensure its collection and its recitation through the angel of revelation. “And when We have recited it, then follow its recitation” (فَاِذَا قَرَاْنَاهُ فَاتَّبِعْ قُرْاٰنَهٝ). “Then indeed, upon Us is its clarification” (ثُمَّ اِنَّ عَلَيْنَا بَيَانَهٝ). Thus, the collection of the Qur’an, its recitation before the Prophet, and the clarification of its meanings all rest upon God. The Prophet’s duty is to follow the recitation of the angel and to convey the message to humanity. Some have also interpreted “collection” as its preservation within the Prophet’s heart and its articulation upon his tongue. In summary, these verses affirm the authenticity of the Qur’an and its protection from distortion, since God Himself guarantees its preservation, recitation, and explanation. It is reported that after the revelation of these verses, the Prophet would remain silent during the descent of revelation and would begin reciting only after Jibril departed (Majma‘ al‑Bayan, vol. 10, p. 397).

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

Continuing again the discussions related to the Resurrection, these verses describe some of its characteristics and also explain the causes behind its denial. It is stated: “It is not that the proofs of Resurrection are hidden and you are unable to attain its truth; rather, you love the immediate (worldly life)” (كَلَّا بَلْ تُحِبُّوْنَ الْعَاجِلَةَ). “And for this very reason you abandon the Hereafter” (وَتَذَرُوْنَ الْاٰخِرَةَ). The fundamental cause behind the denial of Resurrection is not doubt regarding divine power or the gathering of “decayed bones” and dispersed dust. Rather, it is the intense attachment to the present world, rebellious desires, and passions that leads people to remove every obstacle from their path. Since belief in Resurrection and acceptance of divine commands introduce many restrictions and limitations, such individuals reject the entire doctrine and abandon the Hereafter altogether. As previously explained, one of the most important causes of materialism and the denial of origin and return (mabda’ and ma‘ad) is the desire to enjoy unrestricted freedom in pursuing passions and indulgences. This reality was evident in earlier times and is even more apparent in the contemporary world. These two verses in fact emphasize what was mentioned earlier: (بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ * يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ). Thereafter, describing the condition of believers and disbelievers on that Day, it states: “On that Day, some faces will be radiant” (وُجُوْهٌ يَّوْمَئِذٍ نَّاضِرَةٌ). The term “ناضرة” denotes a special kind of joy and freshness arising from abundance of blessing and well-being, accompanied by brightness, beauty, and luminosity. Their faces themselves reflect the state of immersion in divine نعمت. This is similar to what is stated in Surah al‑Mutaffifin: (تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ). Regarding their spiritual reward, it is said: “They will be looking toward their Lord” (اِلٰى رَبِّهَا نَاظِرَةٌ). With the inner eye and spiritual perception, they will be absorbed in the contemplation of that incomparable Essence and His absolute beauty and perfection, experiencing an indescribable spiritual delight surpassing all worldly pleasures. The precedence of “اِلٰى رَبِّهَا” implies exclusivity—that their gaze is directed only toward Him. Even when they behold other things, they will perceive them as manifestations of His attributes; thus, attention to creation becomes, in essence, attention to the Creator. Some have incorrectly understood this verse as referring to physical vision of God, but such an interpretation necessitates corporeality and limitation, which is incompatible with the divine transcendence affirmed repeatedly in the Qur’an, such as: (لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ). This expression is absolute and not restricted to any specific realm. Another interpretation suggests that “ناظرة” refers to expectation—that the believers await divine mercy. However, although expectation can coexist with certainty, the stronger meaning remains that of contemplation and witnessing. In contrast, it is then stated: “And other faces on that Day will be distressed” (وَوُجُوْهٌ يَّوْمَئِذٍ بَاسِرَةٌ). The term “باسرة” refers to faces that are darkened, grim, and contorted with anguish. When such individuals observe the signs of punishment and find their records empty of good and full of evil, they are overcome with grief and distress. “They will know that a crushing calamity is about to befall them.” The word “فاقرة” derives from “فقر,” meaning the breaking of the vertebrae of the back, and thus refers to a devastating and back-breaking calamity. This expression is a metaphor for the severe and overwhelming punishments awaiting them. Thus, this group anticipates crushing torment, while the former group awaits divine mercy and the لقاء of their Lord. For one group there is the worst punishment; for the other, the highest physical blessings and spiritual delights.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

Continuing the discussion of the Hereafter and the destinies of the believers and the disbelievers, these verses address the painful moment of death, which serves as a gateway to the next world. It is stated: “Not so! When the soul reaches the collarbones” (كَلَّاۤ اِذَا بَلَغَتِ التَّرَاقِیَ). At that moment, the realities of the intermediate state (barzakh) become manifest: veils are lifted, the signs of punishment and recompense are perceived, and the individual becomes aware of his own deeds. At that instant, faith may arise, yet it is a faith that holds no benefit for his condition. The term “تراقی” is the plural of “ترقوہ,” referring to the bones surrounding the throat. The arrival of the soul at this point signifies the final moments of life. As the soul departs, those organs that are more distant from the heart—such as the hands and feet—lose function first, as though the soul is gradually withdrawing from the body until it reaches the throat. At this critical moment, those around the dying person become distressed and confused, seeking means of rescue: “And it will be said: ‘Is there any healer?’” (وَقِيلَ مَنْ رَاقٍ). This is uttered in a state of desperation and helplessness, even though it is recognized that the matter has passed beyond human control and that no physician can avail anything further. The term “راق” is derived from “رقی,” meaning to ascend or to elevate, and from it “رقیہ” is used for supplications or remedies that are thought to bring relief. Accordingly, the verse signifies that those present—or even the dying person himself—call out in hope that a healer or one who can offer a saving remedy might be found. Another interpretation suggests that the question pertains to which angels will take the soul—those of mercy or those of punishment—but the first interpretation is the more suitable. The next verse indicates the complete despair of the dying individual: “And he is certain that it is the separation” (وَظَنَّ أَنَّهُ الْفِرَاقُ). At this point, he becomes entirely convinced of the separation from worldly life. It is then stated: “And the leg is entwined with the leg” (وَالْتَفَّتِ السَّاقُ بِالسَّاقِ). This may refer to the intensity of the agony of death, or to the loss of function in the limbs as the soul departs. Other interpretations have also been transmitted, including one from Imam al‑Baqir (alayhi al‑salam): “الدنيا بالآخرة,” indicating the convergence of the conditions of this world with those of the Hereafter ([Ref: Tafsir Nur al‑Thaqalayn, vol. 5, p. 465]). These interpretations ultimately converge upon a single meaning of intense hardship and transition. Finally, it is stated: “To your Lord, on that Day, will be the driving” (اِلٰی رَبِّكَ یَوۡمَئِذِ ۣ الۡمَسَاقُ). All beings will return to Him, and all paths will ultimately culminate in His court of justice. This verse both emphasizes the reality of the Resurrection and indicates the ultimate direction of the evolutionary movement of creation toward the Divine, whose being is infinite in every respect.

As is well known, the Qur’an repeatedly addresses the issue of death and warns human beings that they will inevitably encounter such a moment. At times, it refers to it as “سَكْرَةُ الْمَوْتِ” (the stupor and constriction of death) (وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ; Qaf: 19), and at other times as “غَمَرَاتُ الْمَوْتِ,” that is, the agonies of death (Surah al‑An‘am: 93). On some occasions it describes “the soul reaching the throat” (فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ; al‑Waqi‘ah: 83), and elsewhere “the soul reaching the collarbones,” that is, the bones around the neck, as mentioned in the verses under discussion. From all these expressions, it becomes clear that this moment—contrary to the claims of certain materialists—is a severe and painful moment. This is understandable, for it marks the transition from this world to another world. Just as the transition from the embryonic state (the womb) to worldly life is accompanied by intense pain and difficulty, so too the transition to the next world is, in its natural course, of a similar nature. However, Islamic traditions indicate that this moment passes easily for true believers, whereas it is exceedingly painful for those without faith. This is because the longing for the لقاء of the Lord and for His boundless mercy and blessings so overwhelms the first group that they do not perceive the difficulty of this transition. In contrast, for the second group, the terror of punishment on one hand, and the pain of separation from this world—to which they were attached—on the other, multiply the sufferings of this moment. In a narration from Imam ‘Ali ibn al‑Husayn (alayhi al‑salam), when he was asked about death, he said: “For the believer, death is like removing dirty, vermin‑infested clothing and heavy chains, and replacing them with the finest garments, the most fragrant perfumes, swift mounts, and the most comfortable dwellings. For the disbeliever, it is like being stripped of luxurious clothing and leaving comfortable dwellings, and being replaced with the most filthy and harsh garments, the most dreadful abodes, and the most severe punishments.” (Bihar al‑Anwar, vol. 6). In another narration, Imam al‑Sadiq (alayhi al‑salam) said: “For the believer, it is like a pleasant fragrance that he inhales, causing a state resembling sleep, and all fatigue and pain are removed from him; while for the disbeliever, it is like the bite of serpents and the sting of scorpions, or even more severe.” (Bihar al‑Anwar, vol. 6, p. 156). In any case, death is a gateway to the realm of permanence, as it is reported from ‘Ali (alayhi al‑salam): “لِكُلِّ دَارٍ بَابٌ وَبَابُ دَارِ الْآخِرَةِ الْمَوْتُ” — every abode has a gate, and the gate of the abode of the Hereafter is death. (Sharh Nahj al‑Balagha Ibn Abi al‑Hadid, vol. 20, p. 345). Indeed, reflection upon death has a profound effect: it breaks the power of desires, shortens extended ambitions, and removes the rust of heedlessness from the mirror of the heart. Thus, in a narration from Imam al‑Sadiq (alayhi al‑salam), it is stated: “ذِكْرُ الْمَوْتِ يُمِيتُ الشَّهَوَاتِ فِي النَّفْسِ وَيَقْلَعُ مَنَابِتَ الْغَفْلَةِ، وَيُقَوِّي الْقَلْبَ بِمَوَاعِدِ اللَّهِ، وَيُرِقُّ الطَّبْعَ، وَيَكْسِرُ أَعْلَامَ الْهَوَى، وَيُطْفِئُ نَارَ الْحِرْصِ، وَيُحَقِّرُ الدُّنْيَا، وَهُوَ مَعْنَى مَا قَالَ النَّبِيُّؐ: فِكْرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ” — the remembrance of death extinguishes desires within the soul, uproots the sources of heedlessness, strengthens the heart through the promises of God, softens human nature, breaks the standards of passion, extinguishes the fire of greed, and renders the world insignificant; and this is the meaning of what the Prophet said: contemplation for an hour is better than a year of worship. (Bihar al‑Anwar, vol. 6, p. 123). It should be noted that this refers to a particular instance of contemplation and does not imply that reflection is restricted solely to this subject, as further discussion has been presented elsewhere.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In the preceding verses, the discussion concerned matters related to death, which constitutes the first stage of the journey of the Hereafter. In the verses under discussion, the condition of the disbelievers, who are devoid of provisions for this journey, is described. It is first stated: “He neither affirmed the truth nor did he perform prayer” (فَلَا صَدَّقَ وَلَا صَلّـٰى). Rather, he adopted the path of denial and turned away from the command of God: (وَلٰكِنْ كَذَّبَ وَتَوَلّـٰى). The expression “فَلَا صَدَّقَ” refers to his failure to acknowledge the truth of قیامت, accountability, reward and punishment, the divine signs, tawhid, prophethood, and the message of the Prophet (peace and blessings be upon him). While some have interpreted it as referring to the abandonment of charitable giving, the subsequent verse, which contrasts it with “كذّب,” clearly indicates that the meaning here is denial in a broader doctrinal sense. It is further stated: “Then he returned to his family, strutting arrogantly” (ثُمَّ ذَهَبَ اِلٰٓى اَهْلِـهٖ يَتَمَطّـٰى). He imagined that, by his denial and disregard for the prophetic message and divine signs, he had achieved a significant success. Filled with arrogance, he returned to his household, displaying pride even in his gait and bodily movements. Such a person is then addressed with a stern warning: “Woe to you, then woe to you” (اَوْلٰى لَكَ فَاَوْلٰى)، “Again, woe to you, then woe to you” (ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى). This expression conveys a repeated and emphatic threat of punishment, encompassing all forms of divine chastisement, whether in this world, in barzakh, or in the Hereafter. Thereafter, the Qur’an presents two profound arguments concerning the Resurrection. The first pertains to the purposefulness of creation and divine wisdom: “Does man think that he will be left without purpose?” (اَيَحْسَبُ الْاِنْسَانُ اَنْ يُّتْـرَكَ سُدًى). The term “سُدًى” denotes that which is aimless, neglected, or without purpose. The verse challenges the notion that the عظیم order of creation, with all its intricacy and wisdom, could culminate in a purposeless human existence. Every organ of the human body is created with a specific objective: the eye for sight, the ear for hearing, and the heart for sustaining life. It is therefore inconceivable that the human being as a whole would lack a مقصد. The transient and often painful experiences of worldly life cannot constitute the final goal of this عظیم creation. Rather, the ultimate purpose lies in attaining قربِ الٰہی and progressing toward perpetual and limitless perfection. The second argument is drawn from the stages of embryonic development: “Was he not a drop of sperm emitted?” (اَلَمْ يَكُ نُطْفَةً مِّنْ مَّنِيٍّ يُّمْنٰى). “Then he became a clot, and He created and proportioned” (ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى). “Then He made from it the two pairs, male and female” (جَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْاُنْثٰى). The same Being who brings about these successive transformations—turning an insignificant drop into a fully developed human being—is surely capable of restoring life to the dead: “Is not that One able to give life to the dead?” (اَلَيْسَ ذٰلِكَ بِقَادِرٍ عَلٰٓى اَنْ يُحْيِىَ الْمَوْتٰى). This argument addresses those who deny bodily resurrection, asserting its impossibility. The Qur’an directs them to reflect upon the origin of their own creation and the remarkable transformations they have undergone. The occurrence of these transformations itself serves as the most compelling proof of their possibility.

The term “نطفہ” originally denotes a small or pure quantity of water, and subsequently refers to the droplets which, through the process of fertilization and union, become the cause of the creation of human beings or animals. In reality, the transformation of the nutfah through the successive stages of embryonic development represents one of the most remarkable processes within the created order. This process, which falls within the domain of embryology, has been progressively elucidated through scientific advancement, although many of its mysteries still remain concealed. Notably, the Qur’an repeatedly referred to this phenomenon as one of the signs of divine power at a time when such matters were not empirically known. This in itself constitutes a significant indication of the grandeur of this divine scripture. Although the verses under discussion mention only certain stages of embryonic development, other Qur’anic passages—such as those at the beginning of Surah al‑Hajj and the opening verses of Surah al‑Mu’minun—provide a more detailed account of these مراحل, as has been elaborated in exegetical works. The expression “ذلک,” which employs a demonstrative for distance, alludes to the transcendent majesty of the Divine Being, indicating that His essence is exalted beyond the comprehension and reach of human intellect. It is reported in a narration that when the verse “أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَىٰ” was revealed, the Messenger of God (peace and blessings be upon him) responded: “سبحانك اللهم وبلىٰ” — “Glory be to You, O God; indeed, You possess this power.” This meaning is likewise transmitted from Imam al‑Baqir and Imam al‑Sadiq (Majma‘ al‑Bayan, vol. 10, p. 402).

Despite all that has been discussed regarding the factors influencing embryonic development and the determination of sex—whether male (dhakar) or female (untha)—the precise and definitive causes governing this process are not yet fully known. It is true that certain nutritional elements or specific medicinal interventions may exert some influence; however, none of these can be regarded as conclusive or determinative. In other words, this remains a domain in which ultimate knowledge resides with God alone. At the same time, it is observable that throughout human societies a relative equilibrium exists between the two sexes. Although in some communities the number of females slightly exceeds that of males, and in others the reverse may be occasionally observed, overall there persists a balanced proportion between the two. If, hypothetically, this balance were to collapse—such that one sex vastly outnumbered the other, for instance by a ratio of ten to one—the consequences for social organization would be profoundly disruptive. Such an imbalance would give rise to significant disorder and the emergence of complex moral and social difficulties, fundamentally destabilizing the structure of human life. The Qur’anic expression “فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى” offers a subtle and concise indication of these realities. On the one hand, it alludes to the profound mystery of human diversity and the differentiation of the two sexes within embryonic development; on the other, it points to the observable balance and proportionality that characterizes their distribution in human societies. It should be noted that while it is commonly asserted that the number of women exceeds that of men in most societies—an observation sometimes used to justify particular social conclusions—this does not negate the existence of relative equilibrium. For instance, in a population of fifty million, there may be twenty‑six million women and twenty‑four million men; such a difference remains within the bounds of balance and does not represent a fundamental disparity. However, a condition in which one sex outnumbers the other by several multiples has not been observed in any human society. O Lord, we bear witness that You possess the power to restore all beings to life in a single moment; nothing stands beyond Your قدرت. O Sustainer, on the Day when souls will rise to the throat and all hopes will be severed, only Your pure essence will remain our hope. O Lord, grant us understanding of the purpose of creation. Āmīn, O Lord of the worlds.