Qiyamah

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IntroductionThe Resurrection

The most famous name for the Day of Reckoning is Qiyamah and the word has been derived from the word “Qiyam”. This great day has been called the day of Qiyamah 70 times in the Qura’n. In some verses as in the very first verse it is termed as “On the day when the Hour comes” It is said, “On the day when the Hour comes, the guilty ones shall surely despair” (1)

It is imperative that the sinners be desperate, sad, and standstill because they will see their deeds sand their will be no recourse to rectify them.

Fakhruddin Razi elucidates in his commentary:

Despair can be of two kinds:

It is sometimes a source of relief and this is when it is about the deeds that men long for though they are not something they need. In such conditions despair results in relief. (2)

At times despair comes from such deeds that are severely needed by men. It is clear that such happenings result in despondence, despair and severe pain. The word “Iblas” is used in another instance while the term “Yaas” is not as such.

He sometimes says:

Verse 41 of Surah Ibrahim : “ On the day when the reckoning will be established.”

Verse 6 of Surah : “ The day when mankind will stand before the Lord of the worlds.”

Verse 38 of Surah Naba: “ The day the Spirit and the angels will stand forth in rows”

Verse 51 of Surah Mumin: “ On the day when witness will stand forth.”

This will be the day to be raised and to stand. This will be day to stand on the Hour, to stand for being accounted, the standing of mankind, the standing of the angels and the witnesses. It will be the day for everything to stand.

There is a special meaning of the Hour in these verses because as we have said Saa-ah means a part of an age. Will the age rise also? Some people are of the view that this is a proof that the Day of Reckoning is something living and so there is scope of it having to stand. ( Reflect).

 


 

1. “Yublis” is derived from “Iblas’ which according to Raghib means about such a painful despair that results from total hopelessness. Some have taken it to mean despondence while some commentators and linguists have described it as a silence which comes from having to solution. (Mafuradat, Sahah. At-Tahqeeq, Ruhul Ma’ani and Tafsir Al-Mizan)
2. Tafsir Kabeer vol.25 page 101

 

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