Surah 99. Az-Zalzalah

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Verses [Section]: 1-8[1]

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Quran Text of Verse 1-899. Az-Zalzalahبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِاِذَاWhenزُلْزِلَتِis shakenالْاَرْضُthe earthزِلْزَالَهَاۙwith its earthquake وَ اَخْرَجَتِAnd brings forthالْاَرْضُthe earthاَثْقَالَهَاۙits burdens وَ قَالَAnd saysالْاِنْسَانُmanمَاWhatلَهَاۚ(is) with it یَوْمَىِٕذٍThat Dayتُحَدِّثُit will reportاَخْبَارَهَاۙits news بِاَنَّBecauseرَبَّكَyour Lordاَوْحٰیinspiredلَهَاؕ[to] it یَوْمَىِٕذٍThat Dayیَّصْدُرُwill proceedالنَّاسُthe mankindاَشْتَاتًا ۙ۬(in) scattered groupsلِّیُرَوْاto be shownاَعْمَالَهُمْؕtheir deeds فَمَنْSo whoeverیَّعْمَلْdoesمِثْقَالَ(equal to the) weightذَرَّةٍ(of) an atomخَیْرًاgoodیَّرَهٗؕwill see it وَ مَنْAnd whoeverیَّعْمَلْdoesمِثْقَالَ(equal to the) weightذَرَّةٍ(of) an atomشَرًّاevilیَّرَهٗ۠will see it

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Translation of Verse 1-8In the name of Allah, Most Gracious, Most Merciful.

(99:1) When the earth will be shaken with a mighty shaking,¹

(99:2) and the earth will throw up all her burdens,²

(99:3) and man will cry out: “What is the matter with her?”³

(99:4) On that Day it will relate all her news,⁴

(99:5) for your Lord will have commanded her (to do so).

(99:6) On that Day people will go forth in varying states⁵ so that they be shown their deeds.⁶

(99:7) So, whoever does an atom's weight of good shall see it;

(99:8) and whoever does an atom's weight of evil shall see it.⁷

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Commentary

1. The Sarah opens with a reference to the shaking of the earth on the Last Day. Zulzilat al-ard signifies that it be shaken mightily. The reference, then is to the whole of planet earth, not just to any part of it. The wording of the verse is also clear on the other point _ whereby the planet will undergo a mighty quake. Some Quranic scholars construe this as the first quake, which will mark the commencement of the Last Day, as a result of which all creatures -will die and the present order will be totally destroyed. However, the majority view is that this quake represents the next stage of the Last Day, when all the dead will be brought back to life. This latter view is supported by the contents of the verses that follow.

2. This re-echoes what is said elsewhere in the Qur’an: “The earth will cast out what is within it and will be emptied,” (al- Inshiqaq 84: 4). This statement admits the following meanings: (i) The earth will throw up the dead that had been buried within it. -It emerges from the later verses that the dead, whose bodies had disintegrated, will be revived in their original bodies. It is then that they will cry out: “What is the matter with the earth?” (Verse 3). (ii) Not only will the earth throw out the dead, it will produce a plethora of evidence about man’s deeds which he committed during his life on earth. The next verse further informs: “On that Day it will relate all her news,” (Verse 4). (iii) It will also empty all that is inside it - precious metals and wealth. Man will then realize their worthlessness and regret why he killed others for these; he will regret why he usurped, stole, committed robbery and piracy, waged war and eliminated even communities on account of such thinkers. Heaps of these precious metals and stones will lie there — unattended. Man will, however, be punished for all the crimes he committed in his desire to amass these.

3. This may signify man in a generic sense, as it could be the spontaneous response of anyone. Gradually, however, it will dawn on him that he is faced with the Day of Judgement. Alternatively, this could be a specific reference to an unbeliever, for he will encounter what he used to reject as unreal and untrue. In contrast, no such panic will overtake the believers. For all will be fully in accordance with what they believed in all along. The latter view is reinforced by this Qur’anic verse:

They will come out of their graves... (nervously) exclaiming, “Alas for us! Who roused us out of our sleeping place?” (This is what the Merciful One had promised.)” (Ya Sin 36: 52).

It is not, however, certain that the above reply to the unbelievers - will be given by the believers. The verse is silent on this issue. It is nonetheless likely that the believers will respond thus.

4. Abu Hurayrah reports that after reciting this verse the Prophet (peace be upon him) asked: “What news will be related by the earth?” When those present expressed their ignorance, saying that only Allah and His Messenger knew, he clarified: “Its news will consist in testifying to all the actions of every male and female on earth. It will affirm that such an action was done by him/her on a particular day,” (Ahmad, Tirmidhi, Nasa’i, Ibn Jarir, ‘Abd ibn Humayd, Ibn al-Mundhir, Hakim, Ibn Marduwayh and Bayhaqi). Rabi‘ah al-Kharashi reports that the Prophet (peace be upon him) warned: “Beware of the earth, your habitat. It will relate all the actions, both good and bad, done on it by everyone,” (al-Tabarani). Anas informs that the Prophet (peace be upon him) cautioned: “On the Day of Judgement the earth will report every action done on it.” Then he recited Verses 4-5 of al-Zilzal, (Ibn Marduwayh and Bayhaqi). One learns of ‘Ali that he distributed all the money of the public treasury among those who were entitled to it and then offered a two rak’ah Prayer. He concluded this, saying: “O earth, you will have to testify that I took from you and spent the same in truth.”

That the earth will relate all the news about it may have surprised people some centuries ago. It must have been unthinkable for them to grasp how the earth could possibly relate its news. In our age of scientific and technological advancement, with cinemas,’ loudspeakers, radios, televisions, tape recorders and electronic gadgets it is not hard to follow this Qur’anic assertion about the _earth. It is common knowledge now that all that man utters is recorded around him and in the atmosphere in the form of sound waves. Allah may retrieve these sounds as and when He wills. Man will recognize his own speech and of others’ with their distinct styles and accents. Likewise, all of man’s actions are recorded on earth, in both light and darkness. These images will be flashed like a movie on the Day of Judgement, precisely illustrating what and where one did something.

All that man does is in Allah’s direct knowledge. However, for meeting the norms of dispensing justice on the Day of Judgement, He has devised an elaborate system of presenting irrefutable evidence against each person before they are punished. One’s record of deeds is the most important instrument in this context. Noble scribes have been recording everyone’s each and every deed all the time, and these two angels constantly shadow man. (See Qaf 50: 17-18 and al-Infitar 82: 10-12.) Man will be given this record of his deeds and asked to go through it. This itself will be man’s fitting recompense, (Bani Isra’il 17: 14). On reading it, man will be amazed to discover. that it does not leave out any of his actions, major or minor. Every deed is faithfully and accurately recorded (al-Kahf 18: 49). Man’s own body will testify on the Day of Judgement how it was used or abused. Man’s tongue and limbs will bear testimony to all his utterances and actions, (al-Nur 24: 24). His eyes, ears and skin will likewise give evidence against him. Amazed, he will ask his body parts about their testimony. They will reply that by their Lord’s command they do so. On that Day every object will testify, (Ha’. Mim. al-Sajdah 41: 20-22). The earth and its surroundings will present images about man’s speech and actions, which he will watch. Even his motives and intentions will be laid bare, a point made in Surah al-'Adiyat. In the face of such categorical and incontrovertible proof, man will be left speechless, unable to offer any excuse, (al-Mursalat 77: 35-36).

5. That people will go forth on that Day in varying states has two possible meanings: (i) Everyone will be on his own, abandoned by his family, group, clan or community. This truth is also presented in the following passages:

(And Allah will say): “Now you have come to Us all alone as We had created you in the first instance...” (al-An‘am 6: 94)

On the Day of Resurrection each one of these will come to Him singly. (Maryam 19: 95)

(ii) Or it might mean that all those who had died over a period of thousands of years will come forth, from their burial places in all parts of the earth, as is also stated in the Qur’an: “The Day when the trumpet shall be blown, and you will come forth in multitudes,” (al-Naba’ 78: 18). Other interpretations of ashtatan, as offered by some Qur’anic scholars are off the mark, though in their own right these might be valid in so far as they conform to the account of the Last Day described in the Qur’an and. Ahadith.

6. This too, is open to two meanings: (i) Men will be shown their deeds, as each will be informed of his actions. (ii) They will be shown the recompense for their deeds. The verse under discussion, however, specifies the demonstration of their deeds, not their retribution. Given this, the former meaning is more plausible. At several places, the Qur’an declares that everyone will be given his record of deeds, be he/she an unbeliever or believer, righteous or wicked, and obedient or rebel. (See al-Haqqah 69: 19 and 25 and al-Inshiqaq 84: 7 and 10.) Anyway, there is not much substantial difference between showing and giving one his record of deeds. As the earth will relate her news, it will inevitably project the perennial clash between truth and falsehood, which has been there since the beginning and will continue until the Last Day. Everyone then will see how the votaries of truth strove and how they were treated by those given to falsehood. It is quite likely that the whole record of this encounter will be presented. Those present at the Grand Assembly will watch for themselves the numerous battles between the champions of truth and falsehood.

7. Apparently the meaning here is that one will see one’s every good and evil act in one’s record of deeds. This cannot, however be overstretched to mean that one will face recompense for each | good and evil act. The verse does not mean that one will not escape recompense for every action of his, good or evil. For this would presuppose that both reward and punishment be meted out separately and that even the most pious will not be spared punishment for minor lapses or that even the worst unbeliever or wicked person will receive reward for any minor good act. Such a view is discordant with the Qur’anic stance. It runs counter to both reason and justice. It is highly unlikely that one would punish one’s most loyal and conscientious servant for every minor lapse and reward him at the same time for his excellent performance. By the same token, it is impractical that a rebel, an ungrateful wretch be rewarded for any good action on his past. Both the Qur’an and Ahadith spell out an extensive account of the recompense in both this world and the Hereafter for a believer, hypocrite, unbeliever, righteous believer, defaulting believer, wrong-doing and wicked believer, and the unbeliever who causes corruption and injustice. Salient features of the Qur’anic law of recompense are: (i) Unbelievers, polytheists and hypocrites will not get any credit in the Hereafter for any of their good deeds. If they deserve any reward, this will be given to them this life itself. (See al-A ‘raf 7: 147; al-Tawbah 9: 17 and 67-69; Hud 11: 15-16; Ibrahim 14: 18; al-Kahf 18: 104-105; al-Furqan 25: 23; al-Ahzab 33: 19; al-Zumar 39: 65 and al-Ahqaf 46: 20. (ii) Evil acts will be punished in proportion to their quantum, whereas the reward for good acts will be manifold. At places a ten-fold reward is mentioned while at others it is stated that Allah may multiply the reward as much as He wills. (See al-Baqarah 2: 261; al-An‘am 6: 160; Yunus 10: 26-27; al-Nur 24: 38; al-Qasas 28: 84; Saba’ 34: 37 and al-Mu'min 40: 40.) (iii) If believers shun major sins, their minor sins will be forgiven, (See al-Nisa’ 4: 31; al-Shura 42: 37 and al-Najm 53: 32). (iv) Believers will be subjected to an easy, light reckoning and their lapses will be overlooked. They will be rewarded in relation to their best deeds. (See al-‘Ankabut 29: 7; al-Zumar 39: 35; al-Ahqaf 46: 16 and al-Inshiqaq 84: 8.)

Several Ahadith clarify the above points further. We have already cited the Hadith about easy and severe reckoning on the Day of Judgement in our explanatory note 6 on Surah al-Inshiqaq. Anas relates that once the Prophet (peace be upon him) had been taking meals with Abu Bakr. In the meantime, the above verse was - revealed. Abu Bakr stopped eating and asked the Prophet (peace be upon him) whether he would undergo punishment for his doing an atom’s weight of evil. The latter told him: “O Abu Bakr! Whatever hurts you in this world constitutes the recompense for your minor lapses. As to your doing an atom’s weight of good, Allah has reserved its reward for you in the Hereafter,” (Ibn Jarir, Ibn Abi Hatim, Tabarani, Bayhaqi, Ibn al-Mundhir, Hakim, Ibn Marduwayh, and ‘Abd ibn Humayd). The Prophet (peace be upon him) elucidated this verse thus to Abi Ayyub Ansari: “Whoever does any evil will undergo punishment for the same in this life in "the form of diseases and hardships,” (Ibn Marduwayh). Qatadah cites on Anas’s authority the Prophet's assertion: “Allah does not wrong a believer. He blesses him with sustenance as reward in this life for his good deeds and will reward him more in the Hereafter. As for an unbeliever, his good acts are rewarded in full in this life. He-will have no good act to his credit on the Day of Judgement,” (Ibn Jarir). Masriig cites ‘A’ishah’s following report: “I asked the Prophet (peace be upon him) whether the good acts of “Abd Allah ibn Jud‘an during the Jahiliyah period would benefit him in the Hereafter. For, he used to help his kith and kin, feed the poor, extend hospitality to guests and secure the release of slaves. He’ replied: ‘No, he never sought his Lord’s forgiveness on the Day of - " Judgement,” (Ibn Jarir). Similar observations were made by. the Prophet (peace be upon him) regarding some other people who performed good acts during the Jahiliyah period, yet they died in a state of unbelief and polytheism. However, it also emerges from his statements that a righteous unbeliever will not face that severe punishment which will be inflicted on a wicked, wrong-doing unbeliever. However, he will not escape Hellfire. For example, it is said regarding Hatim Ta’i that in view of his generosity he will face a light punishment, (Ruh al-Ma‘ani). Yet the above verse underscores a significant point - every good act, however minor it might be — has its value and reward. The same applies to every evil deed, no matter how small it might be. Man should be very particular about both. He should not ignore a good deed, taking it as too small. For many such good acts together may be reckoned of highly by Allah. Likewise, many minor evil deeds may accumulate into a plethora of sins. The Prophet (peace be upon him) drew attention to this in several Ahadith. ‘Adiy ibn Hatim relates that the Prophet (peace be upon him) cautioned: “Shun Hellfire by giving in charity a single date or by uttering something good,” (Bukhari, Kitab al-Zakah and Muslim). Another authentic Hadith reported by ‘Adiy is as follows: “Do not take lightly any good act, as for example, pouring water into someone’s pot. Your receiving warmly a fellow Muslim constitutes a good deed on your part.” While addressing women, the Prophet (peace be upon him), as Abu Hurayrah informs, told: them: “O Muslim women, do not feel shy of giving a small present to your neighbor, even it be the goat's hoof,” (Bukhari). ‘A’ishah says that the Prophet (peace be upon him) told her to shun minor sins as well. For Allah will hold man accountable for these, (Ahmad, Nasa’i and Ibn Majah Bab Dhikr al-Dhunub). On the authority of ‘Abd Allah ibn Mas‘ud it is reported that the Prophet (peace be upon him) said: “Beware! Avoid minor sins lest these might accumulate and destroy one,” (Ahmad, Musnad, Vol. I, p. 403). For a discussion on major and minor sins see Towards Understanding the Qur'an, Vol. II, al-Nisa’, 4: n. 53, pp. 32-34 and al-Najm 53: n. 32.