Introductory summary
Name
The word Al-Qiyamah (The Resurrection) from the very first verse has been designated as the name of this Surah. And this is not merely a name but also the title of this Surah, because the discussion within it centers entirely on the Day of Resurrection.
Period of Revelation
Although no narration specifically tells us its period of revelation, there is an internal piece of evidence within its content which indicates that it is among the earliest revealed Surahs. After verse 15, the flow of speech is suddenly interrupted and the Messenger of Allah ﷺ is addressed:
“Do not move your tongue hastily to memorize this revelation. It is Our responsibility to preserve it and have it recited. So when We are reciting it, listen to its recitation attentively. Then it is also Our responsibility to explain its meaning.”
After this, from verse 20 onward, the same subject resumes which had been continuing from the beginning up to verse 15.
This parenthetical passage — both from its context and from historical narrations — was inserted mid-speech because at the time Jibreel (AS) was reciting this Surah to the Prophet ﷺ, he was repeating its words with his blessed tongue out of concern that he might forget them later. This indicates that this event belongs to the period when the Prophet ﷺ was having a new and fresh experience of the descent of revelation, and had not yet fully developed the habit of receiving it.
Two other examples of this can also be found in the Quran. One is in Surah Ta-Ha, where the Messenger of Allah ﷺ is told:
“And do not be hasty in reciting the Quran before its revelation to you is complete.”
The second is in Surah Al-A’la, where the Prophet ﷺ is reassured:
“We shall soon cause you to recite, and you shall not forget.”
Later, when the Prophet ﷺ became fully practiced in receiving revelation, there remained no need for such instructions. That is why, apart from these three places, no other such example is found in the Quran.
Subject Matter and Content
Most of the Surahs found from here to the end of the Quran appear, from their content and style of expression, to belong to the period when — after the first seven verses of Surah Al-Muddaththir — the descent of the Quran began like a torrent of rain. In the Surahs that were revealed in rapid succession, the fundamentals of Islam, its core beliefs, and moral teachings were presented in a remarkably forceful and effective manner through concise and comprehensive phrases. The people of Makkah were warned of their misguided ways, which caused the chiefs of Quraysh to become alarmed — so much so that before the first Hajj season arrived, they convened a conference to devise strategies against the Prophet ﷺ (see: Surah Al-Muddaththir).
In this Surah, those who deny the Hereafter are directly addressed, and each of their doubts and objections is answered one by one. With strong and compelling arguments, proof is provided for the possibility, occurrence, and necessity of the Day of Resurrection and the Hereafter.
It is also made unmistakably clear that the real reason people deny the Hereafter is not that their intellect finds it impossible — rather, the true motivation is that their carnal desires refuse to accept it.
Alongside this, people are warned that the moment they are denying will certainly come. Everything they have done will be laid bare before them. And in truth, even before seeing the record of their deeds, every person will already know within themselves what they brought with them from the world — for no one is truly unaware of their own self, no matter how many excuses and justifications they fabricate to deceive the world and pacify their own conscience.
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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
لَاۤ اُقۡسِمُ بِیَوۡمِ الۡقِیٰمَۃِ ۙ﴿۱﴾ وَ لَاۤ اُقۡسِمُ بِالنَّفۡسِ اللَّوَّامَۃِ ؕ﴿۲﴾
[1] Nay! I swear by the Day of Resurrection, [2] and nay, I swear by the self-reproaching soul —
Surah Al-Qiyamah — Footnote No. 1
The fact that the speech begins with the word “No” (Lā) itself indicates that something was already being said beforehand, and this Surah was revealed in refutation of it. The subsequent content makes it self-evident that the matter concerned the Day of Resurrection and the life of the Hereafter, which the people of Makkah were not only denying but also mocking. This style of expression can be well understood through the following example: if you simply wish to affirm the truthfulness of a messenger, you would say, “By God, the messenger is true.” But if some people are denying his truthfulness, you would begin your reply by saying, “No! By God, the messenger is true.” This would mean: what you are saying is not correct — I swear and declare that the truth of the matter is this.
Surah Al-Qiyamah — Footnote No. 2
The Quran mentions three types of the human soul (nafs). The first is the soul that incites a person toward evil — this is called Nafs Ammārah. The second is the soul that feels remorse upon doing wrong, thinking wrongly, or harboring ill intent, and rebukes the person for it — this is called Nafs Lawwāmah, which in modern terminology we call the conscience. The third is the soul that finds peace and contentment in following the right path and abandoning the wrong one — this is called Nafs Muṭma’innah.
At this point, Allah has not explicitly stated the matter upon which He swears by the Day of Resurrection and the self-reproaching soul, because the very next sentence makes it clear. The oath is sworn to affirm that Allah will most certainly bring man back to life after death, and He is fully capable of doing so.
Now the question arises: what is the relevance of these two things being sworn by?
As for the Day of Resurrection, the reason for swearing by it is that its coming is absolutely certain. The entire order of the universe bears witness that this system is neither eternal in the past nor everlasting in the future. Its very nature tells us that it neither always existed nor can it endure forever. Human reason had always found no solid basis for the groundless notion that this ever-changing world could be ancient and imperishable. And the more human knowledge of this world increases, the more certain it becomes — even to man himself — that this tumultuous existence had a beginning before which it was not, and must necessarily have an end after which it will cease to be. On this basis, Allah swears by the Day of Resurrection for the occurrence of the Resurrection itself — much like addressing a skeptic who doubts his own existence and saying: “By your own life, you exist” — meaning, your very existence is witness to the fact that you exist.
However, the oath by the Day of Resurrection only establishes that one day this cosmic order will be thrown into chaos. As for the matter that man will thereafter be raised again, held accountable for his deeds, and will witness the good or bad consequences of his actions — for this, the second oath is sworn by the Nafs Lawwāmah.
There is no human being in this world who does not possess within himself something called a conscience. This conscience necessarily contains a sense of good and evil. No matter how corrupt a person may be, his conscience invariably reproaches him for committing wrong and for failing to do right — regardless of whether the standard of good and evil he has set for himself is correct or not. This is clear proof that man is not a mere animal but a moral being. He naturally possesses the ability to distinguish between good and evil; he holds himself responsible for his own good and bad actions; and even if he suppresses the reproaches of his conscience over a wrong he has committed against another and feels pleased with himself, the reverse situation — when someone else commits the same wrong against him — causes his heart to demand from within that the perpetrator of such injustice surely deserves to be punished.
Now, if the existence of such a Nafs Lawwāmah within the human being is an undeniable reality, then it is equally undeniable that this very conscience is a testimony — embedded within human nature itself — to life after death. Because the natural demand that a person must receive reward or punishment for the good and evil deeds for which he is responsible cannot be fulfilled in any way other than through life after death.
No rational person can deny that if a person simply ceases to exist after death, then many of his good deeds will necessarily go unrewarded, and many of his evil deeds will certainly go unpunished in any just sense. Therefore, unless one accepts the absurd proposition that a rational human being has been born into an irrational universe, and that a morally conscious human being has come into a world whose entire system is fundamentally devoid of any moral order — one cannot deny life after death.
Similarly, the philosophy of transmigration of souls (reincarnation) is also no answer to this natural demand. For if man is reborn into this same world to receive reward or punishment for his moral deeds, then in every new life he will again perform additional moral deeds that will in turn require further reward and punishment. And in this endless cycle, rather than his account ever being settled, it will only keep growing. Therefore, this natural demand is fulfilled only in the following way: that man has but one life in this world, and then — after the entire human race has come to an end — there is another life in which man’s deeds are precisely accounted for and he is given complete recompense and punishment.
(For further elaboration, see Tafheem-ul-Quran, Vol. 2, Surah Al-A’raf, Footnote 30.)
اَیَحۡسَبُ الۡاِنۡسَانُ اَلَّنۡ نَّجۡمَعَ عِظَامَہٗ ؕ﴿۳﴾ بَلٰی قٰدِرِیۡنَ عَلٰۤی اَنۡ نُّسَوِّیَ بَنَانَہٗ ﴿۴﴾ بَلۡ یُرِیۡدُ الۡاِنۡسَانُ لِیَفۡجُرَ اَمَامَہٗ ۚ﴿۵﴾
[3] does man think that We will not be able to reassemble his bones? [4] Of course We are able — We have the power to restore even the very tips of his fingers perfectly. [5] But man wishes to go on committing evil deeds in the time ahead.
یَسۡـَٔلُ اَیَّانَ یَوۡمُ الۡقِیٰمَۃِ ؕ﴿۶﴾
[6] He asks, “When exactly will this Day of Resurrection come?”
فَاِذَا بَرِقَ الۡبَصَرُ ۙ﴿۷﴾ وَ خَسَفَ الۡقَمَرُ ۙ﴿۸﴾ وَ جُمِعَ الشَّمۡسُ وَ الۡقَمَرُ ۙ﴿۹﴾ یَقُوۡلُ الۡاِنۡسَانُ یَوۡمَئِذٍ اَیۡنَ الۡمَفَرُّ ﴿ۚ۱۰﴾ کَلَّا لَا وَزَرَ ﴿ؕ۱۱﴾ اِلٰی رَبِّکَ یَوۡمَئِذِۣ الۡمُسۡتَقَرُّ ﴿ؕ۱۲﴾ یُنَبَّؤُا الۡاِنۡسَانُ یَوۡمَئِذٍۭ بِمَا قَدَّمَ وَ اَخَّرَ ﴿ؕ۱۳﴾ بَلِ الۡاِنۡسَانُ عَلٰی نَفۡسِہٖ بَصِیۡرَۃٌ ﴿ۙ۱۴﴾ وَّ لَوۡ اَلۡقٰی مَعَاذِیۡرَہٗ ﴿ؕ۱۵﴾
[7] Then when the eyes are dazzled [8] and the moon loses its light, and the moon and sun are brought together — [9] at that time this very man will cry, “Where can I flee?” [10] Never! There will be no place of refuge. [11] On that Day, one will have to stand before your Lord. [12] On that Day, man will be informed of everything he sent forward and left behind. [13] Rather, man knows himself well — no matter how many excuses he may offer.
لَا تُحَرِّکۡ بِہٖ لِسَانَکَ لِتَعۡجَلَ بِہٖ ﴿ؕ۱۶﴾ اِنَّ عَلَیۡنَا جَمۡعَہٗ وَ قُرۡاٰنَہٗ ﴿ۚۖ۱۷﴾ فَاِذَا قَرَاۡنٰہُ فَاتَّبِعۡ قُرۡاٰنَہٗ ﴿ۚ۱۸﴾ ثُمَّ اِنَّ عَلَیۡنَا بَیَانَہٗ ﴿ؕ۱۹﴾
[14–19] [Parenthetical address to the Prophet ﷺ]:
O Prophet ﷺ, do not move your tongue hastily in order to memorize this revelation. [15] It is Our responsibility to preserve it and to have it recited. [16] So when We are reciting it, listen to its recitation attentively. [17] Then it is also Our responsibility to explain its meaning.
Surah Al-Qiyamah — Footnote No. 13
This gives rise to the impression — and some great classical commentators have also expressed this view — that in the early period, the Prophet ﷺ would sometimes, even during the descent of revelation, inquire from Jibreel (peace be upon him) about the meaning of a particular verse, word, or ruling of the Quran. Therefore, the Prophet ﷺ was not only instructed to listen quietly while revelation was being sent down, and not only reassured that every word would be preserved precisely in his memory and that he would be able to recite the Quran exactly as it was revealed — but alongside this, a promise was also made that the intent and purpose of every command and statement of Allah would be made fully clear to him.
This is a very important verse, from which several foundational principles are established. If a person understands these well, he can save himself from those misguided views which certain people have spread in the past and continue to spread today.
Firstly, this verse clearly establishes that the revelation sent down to the Prophet ﷺ was not limited to what is recorded in the Quran. In addition to that, knowledge was also conveyed to him through revelation that is not recorded in the Quran. This is because the meanings, intent, injunctions, allusions, specific words, and technical terms of the Quran — all of which were explained to the Prophet ﷺ — if they had been contained within the Quran itself, there would have been no need to say that explaining their meaning and providing their commentary is also Our responsibility, since those explanations would simply have been found within the Quran. It must therefore be acknowledged that the understanding and explanation of the Quran’s meanings, as conveyed by Allah, existed apart from and beyond the actual words of the Quran. This is yet another proof of wahy khafi (hidden revelation) that we find in the Quran itself. (Further proofs from the Quran have been presented in our book “Sunnat ki Aini Haysiyyat,” pages 94–95 and 118–125.)
Secondly, the explanation of the Quran’s meanings, intent, and injunctions that Allah conveyed to the Prophet ﷺ was conveyed precisely so that he could, through his words and actions, make the Quran understood to people and teach them how to act upon its commands. If this was not its purpose — if this explanation was given to him only so that he might keep this knowledge confined to himself — then it would have been a futile exercise, since it could not have assisted him in discharging the duties of prophethood. Therefore, only a foolish person could claim that this explanatory knowledge carried no legal or religious authority whatsoever.
Allah Himself declares in Surah An-Nahl, verse 44: “And We have sent down this Reminder upon you so that you may explain to people what has been revealed for them.” (For commentary, see Tafheem-ul-Quran, Vol. 2, An-Nahl, Footnote 40.) And in four places in the Quran, Allah has explicitly stated that the work of the Prophet ﷺ was not merely to recite the verses of the Book of Allah, but also to teach their meaning. (Al-Baqarah, verses 129 & 151; Aal-e-Imran, 164; Al-Jumu’ah, 2 — all these verses have been discussed in detail in “Sunnat ki Aini Haysiyyat,” pages 74–77.)
After all this, how can any person who accepts the Quran refuse to acknowledge that the correct and authoritative — indeed the truly official — interpretation of the Quran is solely that which the Prophet ﷺ provided through his words and actions? For it is not his personal interpretation; it is the interpretation conveyed by the very God who revealed the Quran. Anyone who sets aside or departs from this and presents some arbitrary meaning of any Quranic verse or word commits an act of audacity that no person of true faith could ever permit himself.
Thirdly, even a cursory reading of the Quran is enough for any person to sense that it contains numerous matters which an Arabic-speaking person, by merely reading the Quranic words, cannot determine — what their true intent is, and how the command expressed in them is to be carried out.
Take the word Salah as an example. After faith (iman), if any act is emphasized most heavily in the Quran, it is Salah. Yet no one can determine even its meaning purely through Arabic lexicography. The most a reader could conclude from its repeated mention in the Quran is that this Arabic word is being used in a particular technical sense, and that it probably refers to some specific act that believers are being called upon to perform. But no Arabic-speaking person, by reading the Quran alone, could determine what that specific act is and how it is to be performed.
The question arises: if the One who sent the Quran had not appointed a teacher on His behalf to convey the precise meaning of His terminology, and had not taught him clearly how to carry out the command of Salah — would it have been possible for even two Muslims in the entire world, by reading the Quran alone, to agree upon a single form of fulfilling this command? The fact that for over fifteen hundred years Muslims have been performing the same prayer, generation after generation, and that hundreds of millions of Muslims across every corner of the world perform it in the same uniform manner — this is precisely because Allah did not merely reveal the words of the Quran to the Prophet ﷺ, but also made their meaning fully clear to him. And it was this very meaning that the Prophet ﷺ taught to all those who accepted the Quran as the Book of Allah and him as the Messenger of Allah.
Fourthly, the only means available to us for knowing the explanation of the Quran’s words that Allah conveyed to His Prophet ﷺ, and the teaching that the Prophet ﷺ imparted to the Ummah through his words and actions, is Hadith and Sunnah — and nothing else.
By Hadith is meant those narrations concerning the sayings and actions of the Prophet ﷺ that were transmitted with a chain of authority from one generation to the next. By Sunnah is meant that way of life which became established in Muslim society — both individually and collectively — through the Prophet’s verbal and practical teachings; its details reached later generations through reliable narrations, and later generations also witnessed earlier generations acting upon it.
Whoever refuses to accept this source of knowledge is in effect saying that when Allah declared “Thumma inna alayna bayanah” (Then upon Us is its explanation) and took upon Himself the responsibility of making the Quran’s meaning clear to His Messenger, He — God forbid — failed to fulfill that responsibility. For this responsibility was not undertaken merely to explain the meaning to the Prophet personally; it was undertaken so that, through the Prophet, the entire Ummah would come to understand the meaning of the Book of Allah. And the moment one denies Hadith and Sunnah as a source of law, it automatically follows — God forbid — that Allah was unable to fulfill this responsibility. A’adhana Allahu min dhalik.
In response to this, those who argue that many fabricated hadiths were invented — to them we say: the very fact that hadiths were fabricated is itself the greatest proof that from the very beginning of Islam, the entire Ummah regarded the sayings and actions of the Prophet ﷺ as having the status of law. Otherwise, why would those who wished to spread misguidance have needed to fabricate false hadiths at all? Counterfeiters only forge the currency that is in circulation. Who would be foolish enough to print counterfeit notes that have no value in the market?
Furthermore, those who make such arguments perhaps do not know that this Ummah, from its very first day, took great care to ensure that no false statement was attributed to the holy person whose words and deeds carry the force of law. And the greater the danger of false attributions grew, the more diligently the well-wishers of this Ummah worked to distinguish the authentic from the inauthentic.
This science of distinguishing authentic from inauthentic narrations is a truly magnificent body of knowledge — one that no other nation in the world has ever developed to this day. Deeply unfortunate are those people who, without acquiring this knowledge, are misled by Western orientalists into declaring Hadith and Sunnah unreliable — not realizing how grave a harm they are causing to Islam through this ignorant audacity.
کَلَّا بَلۡ تُحِبُّوۡنَ الۡعَاجِلَۃَ ﴿ۙ۲۰﴾ وَ تَذَرُوۡنَ الۡاٰخِرَۃَ ﴿ؕ۲۱﴾ وُجُوۡہٌ یَّوۡمَئِذٍ نَّاضِرَۃٌ ﴿ۙ۲۲﴾ اِلٰی رَبِّہَا نَاظِرَۃٌ ﴿ۚ۲۳﴾ وَ وُجُوۡہٌ یَّوۡمَئِذٍۭ بَاسِرَۃٌ ﴿ۙ۲۴﴾ تَظُنُّ اَنۡ یُّفۡعَلَ بِہَا فَاقِرَۃٌ ﴿ؕ۲۵﴾ کَلَّاۤ اِذَا بَلَغَتِ التَّرَاقِیَ ﴿ۙ۲۶﴾ وَ قِیۡلَ مَنۡ ٜ رَاقٍ ﴿ۙ۲۷﴾ وَّ ظَنَّ اَنَّہُ الۡفِرَاقُ ﴿ۙ۲۸﴾ وَ الۡتَفَّتِ السَّاقُ بِالسَّاقِ ﴿ۙ۲۹﴾ اِلٰی رَبِّکَ یَوۡمَئِذِۣ الۡمَسَاقُ ﴿ؕ٪۳۰﴾
[20] Nay! The truth is that you people love the quickly obtained thing — that is, this world — [21] and you abandon the Hereafter.
[22–23] On that Day some faces will be fresh and radiant, gazing toward their Lord. [24–25] And some faces will be gloomy, knowing that a back-breaking punishment is about to befall them.
[26] Nay! When the soul reaches the throat, [27] and it is said, “Is there anyone who can heal?” — [28] and the person realizes that this is the moment of parting from this world, [29] and leg is intertwined with leg — [30] that Day will be the Day of departure toward your Lord.
فَلَا صَدَّقَ وَ لَا صَلّٰی ﴿ۙ۳۱﴾ وَ لٰکِنۡ کَذَّبَ وَ تَوَلّٰی ﴿ۙ۳۲﴾ ثُمَّ ذَہَبَ اِلٰۤی اَہۡلِہٖ یَتَمَطّٰی ﴿ؕ۳۳﴾ اَوۡلٰی لَکَ فَاَوۡلٰی ﴿ۙ۳۴﴾ ثُمَّ اَوۡلٰی لَکَ فَاَوۡلٰی ﴿ؕ۳۵﴾ اَیَحۡسَبُ الۡاِنۡسَانُ اَنۡ یُّتۡرَکَ سُدًی ﴿ؕ۳۶﴾ اَلَمۡ یَکُ نُطۡفَۃً مِّنۡ مَّنِیٍّ یُّمۡنٰی ﴿ۙ۳۷﴾ ثُمَّ کَانَ عَلَقَۃً فَخَلَقَ فَسَوّٰی ﴿ۙ۳۸﴾ فَجَعَلَ مِنۡہُ الزَّوۡجَیۡنِ الذَّکَرَ وَ الۡاُنۡثٰی ﴿ؕ۳۹﴾ اَلَیۡسَ ذٰلِکَ بِقٰدِرٍ عَلٰۤی اَنۡ یُّحۡیَِۧ الۡمَوۡتٰی ﴿٪۴۰﴾
[31] But he neither accepted the truth nor offered prayer; [32] rather, he denied and turned away, [33] then walked back to his people with arrogance. [21] This conduct is fitting for you and suits you well. [22] Yes, this conduct is fitting for you and suits you well.
[36] Does man think he will be left to wander aimlessly without purpose? [37] Was he not a drop of fluid poured forth? [38] Then he became a clot of blood — then Allah shaped his body and formed his limbs in proportion, [39] and from him created the two kinds: male and female. [40] Is He then not able to bring the dead back to life?
Surah Al-Qiyamah
In the name of Allah, the Most Compassionate, the Most Merciful.
[1] Nay! I swear by the Day of Resurrection, [2] and nay, I swear by the self-reproaching soul — [3] does man think that We will not be able to reassemble his bones? [4] Of course We are able — We have the power to restore even the very tips of his fingers perfectly. [5] But man wishes to go on committing evil deeds in the time ahead. [6] He asks, “When exactly will this Day of Resurrection come?”
[7] Then when the eyes are dazzled [8] and the moon loses its light, and the moon and sun are brought together — [9] at that time this very man will cry, “Where can I flee?” [10] Never! There will be no place of refuge. [11] On that Day, one will have to stand before your Lord. [12] On that Day, man will be informed of everything he sent forward and left behind. [13] Rather, man knows himself well — no matter how many excuses he may offer.
[14–19] [Parenthetical address to the Prophet ﷺ]:
O Prophet ﷺ, do not move your tongue hastily in order to memorize this revelation. [15] It is Our responsibility to preserve it and to have it recited. [16] So when We are reciting it, listen to its recitation attentively. [17] Then it is also Our responsibility to explain its meaning.
[20] Nay! The truth is that you people love the quickly obtained thing — that is, this world — [21] and you abandon the Hereafter.
[22–23] On that Day some faces will be fresh and radiant, gazing toward their Lord. [24–25] And some faces will be gloomy, knowing that a back-breaking punishment is about to befall them.
[26] Nay! When the soul reaches the throat, [27] and it is said, “Is there anyone who can heal?” — [28] and the person realizes that this is the moment of parting from this world, [29] and leg is intertwined with leg — [30] that Day will be the Day of departure toward your Lord.
[31] But he neither accepted the truth nor offered prayer; [32] rather, he denied and turned away, [33] then walked back to his people with arrogance. [21] This conduct is fitting for you and suits you well. [22] Yes, this conduct is fitting for you and suits you well.
[36] Does man think he will be left to wander aimlessly without purpose? [37] Was he not a drop of fluid poured forth? [38] Then he became a clot of blood — then Allah shaped his body and formed his limbs in proportion, [39] and from him created the two kinds: male and female. [40] Is He then not able to bring the dead back to life?
اللہ کے نام سے جو رحمان و رحیم ہے۔
نہیں1، میں قسم کھاتا ہوں قیامت کے دن کی، اور نہیں ، میں قسم کھاتا ہوں ملامت کرنے والے نفس2 کی، کیا انسان یہ سمجھ رہا ہے کہ ہم اُس کی ہڈیوں کو جمع نہ کر سکیں گے3؟ کیوں نہیں؟ ہم تو اس کی انگلیوں کی پور پور تک ٹھیک بنادینے پر قادر ہیں4۔ مگر انسان چاہتا یہ ہے کہ آگے بھی بداعمالیاں کرتا رہے5۔ پوچھتا ہے” آخر کب آنا ہے وہ قیامت کا دن6؟ “پھر جب دِیدے پتھرا جائیں گے7 اور چاند بے نور ہو جائے گا اور چاند سُورج ملا کر ایک کر دیے جائیں گے8 اُس وقت یہی انسان کہے گا” کہاں بھاگ کر جاوٴں؟“ ہر گز نہیں، وہاں کوئی جائے پناہ نہ ہوگی، اُس روز تیرے ربّ ہی کے سامنے جا کر ٹھہرنا ہوگا۔ اُس روز انسان کو اس کا سب اگلا پچھلا کیا کرایا بتا دیا جائے گا9۔ بلکہ انسان خود ہی اپنے آپ کو خوب جانتا ہے چاہے وہ کتنی ہی معذرتیں پیش کرے10۔۔۔۔ اے11 نبی ؐ ، اِس وحی کو جلدی جلدی یاد کرنے کے لیے اپنی زبان کو حرکت نہ دو، اِس کو یاد کرا دینا اور پڑھوا دینا ہمارے ذمّہ ہے، لہٰذا جب ہم اِسے پڑھ رہے ہوں12 اُس وقت تم اِس کی قراٴت کو غور سے سُنتے رہو، پھر اس کا مطلب سمجھا دینا بھی ہمارے ہی ذمّہ ہے13۔۔۔۔ ہر گز نہیں14، اصل بات یہ ہے کہ تم لوگ جلدی حاصل ہونے والی چیز ﴿ یعنی دنیا﴾ سے محبت رکھتے ہو اور آخرت کو چھوڑ دیتے ہو15۔ اُس روز کچھ چہرے ترو تازہ ہونگے16، اپنے ربّ کی طرف دیکھ رہے ہوں گے17۔ اور کچھ چہرے اُداس ہوں گے اور سمجھ رہے ہوں گے کہ اُن کے ساتھ کمر توڑ برتاوٴ ہونے والا ہے۔ ہر گز نہیں18، جب جان حلق تک پہنچ جائے گی، اور کہا جائے گا کہ ہے کوئی جھاڑ پھُونک کر نے والا19، اور آدمی سمجھ لے گا کہ یہ دنیا سے جُدائی کا وقت ہے ، اور پنڈلی سے پنڈلی جُڑ جائے گی20، وہ دن ہو گا تیرے ربّ کی طرف روانگی کا۔ ؏١
مگر اُس نے نہ سچ مانا اور نہ نماز پڑھی، بلکہ جُھٹلا یا اور پلٹ گیا، پھر اکڑتا ہوا اپنے گھر والوں کی طرف چل دیا21۔ یہ روش تیرے ہی لیے سزاوار ہے اور تجھی کو زیب دیتی ہے۔ ہاں یہ روش تیرے ہی لیے سزاوار ہے اور تجھی کو زیب دیتی ہے22۔
کیا23 انسان نے یہ سمجھ رکھا ہے کہ وہ یُونہی مہمل چھوڑ دیا جائے گا24؟ کیا وہ ایک حقیر پانی کا نطفہ نہ تھا جو ﴿رحمِ مادر میں ﴾ ٹپکا جاتا ہے؟ پھر وہ ایک لوتھڑا بنا، پھر اللہ نے اس کا جسم بنایا اور اس کے اعضا درست کیے، پھر اس سے مرد اور عورت کی دو قسمیں بنائیں۔ کیا وہ اِس پر قادر نہیں ہے کہ مرنے والوں کو پھر سے زندہ کردے25؟ ؏۲
Tafaseer
Messages from Quran 