سورہ ۷۹ · آیت ۴۲

৩৪-৪৬ নং আয়াতের তাফসীর (আরবি) দ্বারা কিয়ামতের দিন উদ্দেশ্য। কেননা, ঐদিন হবে খুবই ভয়াবহ ও গোলযোগপূর্ণ দিন। যেমন অন্যত্র রয়েছেঃ (আরবি) অর্থাৎ “কিয়ামত বড়ই কঠিন ও অপছন্দনীয় দিন।” (৫৪:৪৬) যেমন অন্য জায়গায় রয়েছেঃ (আরবি)অর্থাৎ “সেই দিন মানুষ উপদেশ গ্রহণ করবে, কিন্তু তখন উপদেশ গ্রহণে কি কাজ হবে?” (৮৯:২৩) অর্থাৎ ঐ সময় উপদেশ গ্রহণে কোনই উপকার হবে। মানুষের সামনে জাহান্নামকে নিয়ে আসা হবে। তারা ঐ জাহান্নাম স্বচক্ষে দেখবে।

পার্থিব জীবনে যারা শুধু পার্থিব চিন্তায় ও তৎপরতায় লিপ্ত ছিল, সেই দিন তাদের ঠিকানা হবে জাহান্নাম। তাদের খাদ্য হবে যাককূম নামক গাছ এবং পানীয় হবে হামীম বা ফুটন্ত পানি। তবে হ্যা, যারা আল্লাহ তা'আলার সামনে দখুন হওয়ার ভয় করেছে এবং কুপ্রবৃত্তি হতে নিজেদেরকে বিরত রেখেছে, তাদের ঠিকানা হবে জান্নাত। সেখানে তারা সর্বপ্রকারের নিয়ামত লাভ করবে।এরপর আল্লাহ তা'আলা বলেনঃ হে নবী (সঃ)! কিয়ামত কখন সংঘটিত হবে একথা তারা তোমাকে জিজ্ঞেস করছে।

তুমি তাদেরকে বলে দাওঃ আমি সেটা জানি না এবং শুধু আমি কেন, আল্লাহর মাখলুকাতের মধ্যে কেউই তা জানে না। এর সঠিক জ্ঞান একমাত্র আল্লাহ তাআলারই রয়েছে। ওটা আকাশ ও পৃথিবীর উপর বোঝা হয়ে আছে, অকস্মাৎ এসে পড়বে। জনগণ তোমাকে এমনভাবে জিজ্ঞেস করছে যে, যেন তুমি সেটা জান। অথচ মহামহিমান্বিত আল্লাহ ছাড়া সে সম্পর্কে কারো কোন জ্ঞান নেই।হযরত জিবরাঈল (আঃ) যখন মানুষের রূপ ধরে রাসূলুল্লাহ (সঃ)-এর নিকট আগমন করেন এবং তাকে কয়েকটি প্রশ্ন করেন তখন তিনি সেসব প্রশ্নের উত্তর দেন।

তাকে কিয়ামতের দিন সম্পর্কে প্রশ্ন করা হলে জবাবে তিনি বলেন “জিজ্ঞাসিত ব্যক্তি জিজ্ঞেসকারী অপেক্ষা বেশী জানে না।” আল্লাহ তা'আলার উক্তিঃ হে নবী (সঃ)! যে এর ভয় রাখে তুমি শুধু তাকেই সতর্ককারী। অর্থাৎ তুমি একজন সতর্ককারী মাত্র। যারা ঐ ভয়াবহ দিনকে ভয় করে তারাই শুধু এতে লাভবান হবে। তারা প্রস্তুতি গ্রহণ করবে বলে সেই দিনের ভয়াবহতা থেকে তারা রক্ষা পেয়ে যাবে। পক্ষান্তরে যারা তোমার সতর্কীকরণ থেকে শিক্ষা গ্রহণ করবে না, বরং তোমার বিরোধিতা করবে তারা সেই দিন নিকৃষ্ট ধরনের ধ্বংসাত্মক আযাবের কবলে পতিত হবে।মানুষ যখন নিজেদের কবর থেকে উঠে হাশরের ময়দানে সমবেত হবে তখন পৃথিবীর জীবনকাল তাদের কাছে খুবই কম বলে অনুভূত হবে।

তাদের মনে হবে যে, তারা যেন সকাল বেলার কিছু অংশ অথবা বিকেল বেলার কিছু অংশ পৃথিবীতে অতিবাহিত করেছে।যুহরের সময় থেকে নিয়ে সূর্যাস্ত পর্যন্ত সময়কে (আরবি) বলা হয় এবং সূর্যোদয় থেকে নিয়ে অর্ধ দিন পর্যন্ত সময়কে (আরবি) বলা হয়। অর্থাৎ আখিরাতের তুলনায় পৃথিবীর সুদীর্ঘ বয়সকেও অতি অল্পকাল বলে মনে হবে।

Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics: وَأَمَّا مَنْ خَافَ مَقَامَ رَ‌بِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires.

Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode....79:41) Three Levels of Suppressing [ the Base ] Self The verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah.

The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows: The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur'an and established Sunnah ] and consensus of [ the righteous ] predecessors.

In this level, a person deserves to be called 'Sunni Muslim'. The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts.

Sayyidna Nu` man Ibn Bashir ؓ narrates that the Holy Prophet ﷺ said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful.

Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.

Tricks of the Base Self There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya' ). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self.

One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice.

In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ]. Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness.

Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: "He is a very bad slave who is the slave of his base self that misleads him. It is better to partake of meal than to keep fast with evil desires of the base self." Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived.

On that occasion, Shaikh Karkhi realised that a spiritual master's permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ]. He asked Shaikh Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?"

He replied: "Recite istighfar abundantly and recite istighfar [ seek Allah's pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day." The Holy Prophet ﷺ is reported to have said: "Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah's pardon ] a hundred times a day." The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated.

This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur'an says regarding such people [ addressing the Shaitan ]: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ 'My servants are such that you have no power over them [ 15:42] ' The following Tradition applies to the same category of wali : لَا یُؤمِن احَدُکُم حَتّٰی یَکُونَ ھَوَاہُ تَبعاً لِمَا جِٔتُ بِہٖ 'None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.' Towards the end of the Surah, the Holy Qur'an responds to the mala fide demand of the infidels that the Holy Prophet ﷺ should let them know the exact date and time of the Day of Judgment.

They are told that knowledge of the time and date is within Allah's own special prerogative. Allah's consummate wisdom did not pass the information to any angel or Prophet ﷺ . Therefore, the demand is futile. Al-hamdulillah The Commentary on Surah An-Naziat Ends here

The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn `Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (And the Hour will be more grievous and more bitter.)

(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى (On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَى (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَءاثَرَ الْحَيَوةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise.

Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ (They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth.

It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here, إِلَى رَبِّكَ مُنتَهَـهَآ (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, «مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل» (The one questioned about it knows no more than the questioner.)

Allah said, إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا (You are only a warner for those who fear it,) meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day.

Juwaybir reported from Ad-Dahhak from Ibn `Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) "As for `Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَـهَا (Or its (Duha) morning) what is between sunrise and midday (noon)."

Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi`at. And to Allah belongs all praise and thanks.