(p-82) Surah Al-Qiyamah

Its purpose is to indicate the greatness of the one who is wrapped up, the one commanded to warn, blessings and peace be upon him, due to the greatness of his Sender, glorified and exalted is He. This is by His complete power, as He revealed to him knowledge until it became evident after the forms, by explaining the last of his surahs, that this Qur'an is a great reminder for what Allah has placed in it of clarity of meanings, sweetness of words, majesty of arrangements, and brilliance of composition, and high objectives. Therefore, it is beloved to every nature, and what is hidden of its secrets and indications is known by sincerity of intention and strength of determination, such that after its revelation, if it has an effect, it is as if it was forgotten after being preserved. So remind, 'So whoever wills may remember it' [Al-Muddathir: 55]. So he preserves it, knows its meanings, and embodies them. And the only barrier to that is the will of Allah, the Exalted. So whoever wills, He prevents him from it entirely and fundamentally, and whoever wills, He removes the veil from him and makes him assisted in the greatest correctness without doubt or suspicion. And He clarifies for him its delights and beauties, and bestows upon him its jewels and treasures, and adorns him with it. Thus, it became his possession and his means, just as the one who is wrapped up, blessings and peace be upon him, when his character was the Qur'an. Its name, Al-Qiyamah, is very clear in this. There is nothing in it that indicates it other than it if the verse is contemplated along with what it indicated by 'no,' which negates the oath or affirms it, although it is clear to the extent that it does not require an oath upon it, for there is no one who lets go of what is in his hand, some of them transgressing against others, and they act in what He has granted them without account. So how about the most just of judges who has entrusted His servants, their numbers being multiplied by the angels, so they manage every moment among them cups of death, and they take from their affairs by Him, glorified and exalted is He, to His abode of Barzakh to prepare for the presentation, and they drive them in groups after groups to return to the earth until the gathering in the graves is completed, and they are established by the sounding of the trumpet and the blowing of the horn, to the arena of reckoning for reward and punishment. And He has not concealed knowledge of that until most of creation has gone astray from it, except for His will, glorified and exalted is He, by overpowering the commanding self until the blaming self became engrossed in evil, severely blaming for refraining from anything of it, just as what He made clear to His Prophet Muhammad, blessings and peace be upon him, until his character was that, and for whoever desired from his followers, except for His will, glorified and exalted is He, by overpowering the tranquil self until all became pure spirit and pure light. (In the name of Allah) who honored His Messenger, blessings and peace be upon him, and rendered creation incapable with His Book due to what He has of majesty. (The Most Gracious) who encompassed with the two blessings of existence and expression the people of guidance and misguidance. (The Most Merciful) who specifically granted the people of care with success in words and actions.

When He, glorified and exalted is He, mentioned the Hereafter at the beginning of Surah Al-Muddathir and warned of it by the expression of the trumpet and what follows it, then He returned to its matter at the end of it. He mentioned the piety which is the greatest cause of success in it and the forgiveness which is the greatest remedy for it. The disbelievers were denying it, and He, glorified and exalted is He, had established upon it from the evidence from the beginning of the Qur'an until here, sometimes with oaths and other times without it, which made it in the realm of the obvious. It was customary that the informer, if he was denied by the listener, would swear by what he informed him of. And the oaths with the certainty of obstinacy do not benefit. He, glorified and exalted is He, indicated that the matter had become rich in needing no oaths due to its clarity which is not denied except by an obstinate one. So He said, indicating its greatness and the severity of its matter by mentioning it and affirming its matter without the oath or its confirmation: "I do not swear" meaning I do not make the oath or I make it confirmed "by the Day of Resurrection" on the existence of the Day of Resurrection or because of its existence, for the matter is rich in it. And on the saying that it is an oath that is confirmed by the negation, its inclusion in the confirmation is permissible, rather it is very common in their speech. And it is permissible to swear by something on its existence, indicating that it is in the highest degree of greatness, as a person says: "By Allah, indeed Allah exists," meaning there is nothing I can swear by on its existence - O you who deny - greater than it, so I must swear by it due to your denial. Thus, the meaning then is that there is nothing more indicative of the greatness of Allah than these two things, and for this reason, I make the oath by them. And the secret of the confirmation by "no" - as Al-Razi said in Al-Lawa'ih - is that the affirmation by way of negation is more emphatic, as if he first responded to the denier and then affirmed the oath secondly. For the combination of negation and affirmation is a proof of restriction.