Transliteration:( Yawma iziny yas durun naasu ash tatal liyuraw a'maalahum )
5. On the Day of Judgement dead bodies would be resurrected from their graves and would be walking to the Place of Accountability in different conditions. Some will be moving swiftly on conveyances, some will be moving on foot, some will be moving flat-faced, some will be blind, some will be seeing, some will be black, some will be white. Or, after giving account some will be walking from the right side of the Divine Throne to Paradise and others from the left side into Hell. From this we learn that on the Day of Judgement the inmates of Paradise and of Hell would be identified. If anyone now says that the Holy Prophet would not be able to identify them, he is rejecting verses of this nature. Today the state only appoints those doctors as civil surgeons who can identify the ill and diagnose their illnesses. For the purpose of such diagnoses hundreds of instruments had been invented. Then, has Allah Almighty placed the major intercession in the hands of a person who is unable to identify who is entitled for it, or not entitled for it? Will the Holy Prophet, be saying to his followers that he does not know who they are, believers or infidels? This will certainly not be the case.
6. The meaning of this verse is that whatever little good a believer would be doing he will see the reward of it, and any infidel who would be doing a little bit of evil, he will be serving the punishment for it. Thus, this is the commentary of "in different ways." Since the sins of the believers are forgivable due to the mercy and grace of Allah Almighty while the good deeds of the infidels would be seized. Therefore mention is not made of both of them. g Or, it could mean that every believer and the infidel will see their good and evil deeds in their books of record: the believer with the forgiveness of the sins and the infidel with the seizure of his good deeds. Thus, this verse is neither against intercession or forgiveness nor against the verses relating to seizure. Remember a few things:
Here.
1. By the pronoun "MUN"(who) are meant only those persons whose deeds are suitable for reward and punishment. Animals, jinns and angels are excluded from it because in "people will return", mention is being made of human beings only. Also, that the deeds of angels and animals are not suitable for reward and punishment. Although there is punishment for the jinns on committing sins, there is no Paradise for their good deeds.
2. There are several ways of doing good and evil deeds: he should do them himself, have them done by proxy by someone, and introduce a practice so that others may put them into practice.
3. "Khair" are all those permissible deeds,which are done with good intentions. "Shar" are all those forbidden deeds or those lawful deeds done with evil intentions. Thus, this verse is the embodiment of the Holy QUR'AAN.
The tafsir of Surah Zalzalah verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Zalzalah ayat 1 which provides the complete commentary from verse 1 through 8.
(99:6) On that Day people will go forth in varying states[5] so that they be shown their deeds.[6]
5. This can have two meanings:
(1) That each man will present himself in his own individual capacity. Families, groups, parties, nations, all will scatter away. This thing has also been said at other places in the Quran, for e.g. according to Surah Al-Anaam, Ayat 94, Allah on that Day will say to the people: So, you have come before Us all alone, as We created you the first time, and in Surah Maryam: He will appear before Us all alone (Surah Al-Anaam, ayat 80); and Everyone of them will be presented before Him individually on the Resurrection Day. (Surah Al-Anaam, ayat 95).
(2) That the people who during thousands and thousands of years had died at different places; will be rising from different corners of the earth and proceeding in groups, as has been said in Surah An-Naba: The day the Trumpet is blown, you will come out in crowds. (Surah Maryam, ayat 18).
Apart from these, there is no room in the word ashtatan for the meanings, which different commentators have given, and are, therefore, outside the literal bounds of this word, although they are correct by themselves and in accordance with the conditions depicted of the Resurrection Day in Quran and the Hadith.
6. This can have two meanings:
(1) That they are shown their deeds, i.e. each one will be told what he did in the world.
(2) That they are shown the rewards of their deeds.
Although this second meaning can also be taken of the words li yurau jazaa a malahum (so as to be shown the rewards of their deeds) but li yurau a malahum (so as to be shown their deeds). Therefore, the first meaning is preferable, especially when at several places in the Quran it has been stated clearly that the disbeliever and the believer, the righteous and the wicked, the obedient and the disobedient, all will be given their records. see (Surah Al-Haqqah, Ayat 19) & (Surah Al-Haqqah, ayat 25) as well as (Surah Al-Inshiqaq, Ayat 7) & (Surah Al-Inshiqaq, ayat 10). Evidently, there is no difference between showing somebody his deeds and handing over to him his record. Furthermore, when the earth will narrate whatever had happened on it, the whole picture of the conflict between the truth and the falsehood that has been raging since the beginning of time and will continue to rage till the end, will also appear before the people and they will see what part the truth loving people played in it and what vile deeds did the supporters of falsehood commit against them. It may well be that the people will hear with their own ears all the speeches and dialogues of the callers to right guidance and of the publicists of error and evil; the whole record of the writings and literature produced by the two sides will be placed intact before them, and the people gathered together in the Plain of Assembly will see with their own eyes the persecution of the lovers of truth by the worshippers of falsehood and all the scenes of the bitter conflict that raged between the two parties.
[1964]- From the place of Judgement to their final abode. Another interpretation is "emerge separately" (from the graves) .
Related Ayat(Verses)/Topics