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Surah Al-Qiyamah 75: - (The Resurrection)
With the name of Allah, the All-Merciful, the Very-Merciful

Never! (think that your denial of Resurrection is correct) But you like that which is immediate, [20]
and neglect the Hereafter. [21]
Many faces, that day, will be glowing, [22]
looking towards their Lord, [23]

COMMENTARY: Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter.

Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed before.

There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet Sallallahu Alyhi Wa Sallam. The Holy Prophet Sallallahu Alyhi Wa Sallam is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrect ion.

~ MA'AARIFUL QUR'AAN~
...TO BE CONTINUED

1. Happiness with the Benefactor.
2. Eagerness to execute the commands of the Benefactor and to abstain from his prohibitions. One should consider all benefit, goodness and pleasant conditions as the bounties of Allah and regard these to be in greater measure than what one really deserves. Praise is to be offered to Allah and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. This is the true meaning of Shukr.

This concept of Shukr will be comprehended only when one has realized the purpose underlying creation and the functions of the various aspects of creation. For instance, the eye is a Ni’mat of Allah Ta'ala. Its Shukr is to employ it correctly--to employ it in only lawful avenues, e.g. making Tilaawah of the Qur'aan Majeed, acquiring knowledge, studying the wonderful creation of Allah so as to gain lesson and realize the greatness and Splendour of Allah Ta'ala, etc. The Shukr of the eye further demands that it be restrained from glancing at and viewing objects which Allah Ta'ala has prohibited. Similarly, the ear is a Ni’mat. Its Shukr is to employ it correctly, e.g. in listening to the Zikr of Allah, to such talks which remind one of the Aakhirah, and to prevent it from listening to evil, nonsensical and futile talk. The tongue is a Ni’mat. Its Shukr is to employ it in Zikr, in expressing Hamd, Thanaa and Shukr of Allah, and to restrain it from complaining in adversity and from all evil generally. It is highly inappropriate and sinful for such a worthless servant as man to complain about any condition which Allah Ta'ala, the True King, has imposed on him. A word of Shukr emanating from the tongue is recorded as an act of obedience.

Mere expression of Shukr with the tongue unaccompanied by the true state of Shukr of the heart is only lip-service. It is essential that along with verbal expression of Shukr, the heart should value and honour the Ni’mat of The Benefactor. Mere verbal Shukr will be like the outer-casing, like the outer-covering which is its external form. The Rooh (soul and essence) of Shukr is that the honour and appreciation of the Mun'im (Benefactor) and the Ni’mat (the bounty) are ingrained in the heart.

The initial stage of Shukr is at the intellectual level. In other words, it is the correct understanding of the true meaning of Shukr and the realization of the honour of the Benefactor. The final stage of Shukr is the manifestation of its effect on one's body, movements and all states. In short, all the beliefs, acts of worship, mundane acts, moral and social life of the Shaakir (the one who is truly grateful to Allah) will be in conformity with the Shari'ah.

Shukr is acquired by contemplating the bounties of Allah Ta'ala. Every Ni’mat is to be related to Him. By degrees such meditation will imbue the Love of Allah in the heart, the result of which will be the attainment of the perfect stage of Shukr.

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