Surah Al-Muddaththir 74:32-56 - Quran Translation Commentary

27. Ibn `Ashur comments that the allusion by the three verses above is to the gradual rise of the light of Islam and ultimate fading away of the jahiliyyah.

Sayyid's comment is worth noting:

"The scenes of the moon, of the night when it begins to retreat, and the morning when it brightens up, are scenes that by themselves whisper meanings. They speak several things directly to the human heart; pouring down many secret thoughts into the depth of it; giving rise to several feelings within it. The Qur'an alludes to the secret whisperings and deep feelings of the hearts that it addresses – quite aware of what lies there, deep in its ravines.

Seldom it is that a heart should be conscious of the moon when it appears, when it travels in the azure, and when it disappears … but it should not been affected at all by the scenes, by what they whisper into the hearts, while a little time spent observing the moon can give the feeling of one's heart being bathed by its soothing shine.

Seldom it is that a heart should be conscious of the departing hours of the night, at the quiet hours when the full brightness of the dawn is still away, when the whole of existence opens the eyes to the cures (of the heart), but the heart should not be affected by any feeling at the scene and fail to receive at its depth, flamboyant thoughts and ideas.

Seldom it is that a heart should be conscious of the morning when the brightness has spread, without perceiving a radiance and the feeling of movement from a state to state, preparing him (at the spiritual level) for the glittering blaze that is about to spread in the outside world, as it first enters into the heart.

The Lord who created the human heart is aware of the profound effects that these sceneries have on it, He touches upon it directly, alluding to what thoughts the shining moon, the retreating night, the brightness of the dawn, have on it – bringing it closer to realities of life and existence, and causing awareness of the truths of Revelation."

28. Once again, the pronoun is for Saqar (Ibn Jarir from the ancients).

29. That is, Saqar is one of the mighty ones, others being Sa`eer, Jaheem, Hutamah, etc. (Razi).

30. That is, everyone is hostage to his or her deeds. But since the Day of Reckoning will not be the time to pay back with good deeds, the person concerned will have to move on to Hellfire (Au.).

31. That is, except for those of the right hand, who will not be subjected to reckoning. And who are the ones on the right side? `Ali is reported to have said that the allusion is to children (Ibn Jarir).

Hakim judged Ali’s report as trustworthy (Shawkani).

But the allusion could be to those who were on the right side of Adam when the Prophet visited him in the heaven, or those who will be given their Records in their right hands, which of course does not contradict other opinions (Alusi).

Asad adds: “.. an expression based on the tropical significance of yamin as ‘righteous’, and, consequently, ‘blessedness.’”

32. That is, indulged in such things as prohibited by Allah (Ibn Jarir, Zamakhshari); or indulged in the Prophet’s person discussing how he could be condemned and his efforts thwarted (Qurtubi).

33. That is, death, which is a certainty.

34. This confirms the validity of intercession (Ibn Jarir, Zamakhshari).

The usage of the words, “intercession of the intercessors” gives rise to the question as to who are the intercessors. In this writer’s knowledge, no commentator dealt with this question. I decided therefore to recount the intercessors, however, in connection with the Hereafter alone. Ahadith explain that the believers, martyrs, Prophets, angels, and Allah Himself will intercede to bring out some of those condemned to Fire. The following hadith mentions a few classes of intercessors, while also touching upon the overarching mercy of Allah. It is from Muslim. It says: عَنْ أَبِى سَعِيدٍ الْخُدْرِىِّ أَنَّ نَاسًا فِى زَمَنِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَالُوا يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « نَعَمْ ». قَالَ « هَلْ تُضَارُّونَ فِى رُؤْيَةِ الشَّمْسِ بِالظَّهِيرَةِ صَحْوًا لَيْسَ مَعَهَا سَحَابٌ وَهَلْ تُضَارُّونَ فِى رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ صَحْوًا لَيْسَ فِيهَا سَحَابٌ ». قَالُوا لاَ يَا رَسُولَ اللَّهِ. قَالَ « مَا تُضَارُّونَ فِى رُؤْيَةِ اللَّهِ تَبَارَكَ وَتَعَالَى يَوْمَ الْقِيَامَةِ إِلاَّ كَمَا تُضَارُّونَ فِى رُؤْيَةِ أَحَدِهِمَا إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَذَّنَ مُؤَذِّنٌ لِيَتَّبِعْ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. فَلاَ يَبْقَى أَحَدٌ كَانَ يَعْبُدُ غَيْرَ اللَّهِ سُبْحَانَهُ مِنَ الأَصْنَامِ وَالأَنْصَابِ إِلاَّ يَتَسَاقَطُونَ فِى النَّارِ حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللَّهَ مِنْ بَرٍّ وَفَاجِرٍ وَغُبَّرِ أَهْلِ الْكِتَابِ فَيُدْعَى الْيَهُودُ فَيُقَالُ لَهُمْ مَا كُنْتُمْ تَعْبُدُونَ قَالُوا كُنَّا نَعْبُدُ عُزَيْرَ ابْنَ اللَّهِ. فَيُقَالُ كَذَبْتُمْ مَا اتَّخَذَ اللَّهُ مِنْ صَاحِبَةٍ وَلاَ وَلَدٍ فَمَاذَا تَبْغُونَ قَالُوا عَطِشْنَا يَا رَبَّنَا فَاسْقِنَا. فَيُشَارُ إِلَيْهِمْ أَلاَ تَرِدُونَ فَيُحْشَرُونَ إِلَى النَّارِ كَأَنَّهَا سَرَابٌ يَحْطِمُ بَعْضُهَا بَعْضًا فَيَتَسَاقَطُونَ فِى النَّارِ. ثُمَّ يُدْعَى النَّصَارَى فَيُقَالُ لَهُمْ مَا كُنْتُمْ تَعْبُدُونَ قَالُوا كُنَّا نَعْبُدُ الْمَسِيحَ ابْنَ اللَّهِ. فَيُقَالُ لَهُمْ كَذَبْتُمْ. مَا اتَّخَذَ اللَّهُ مِنْ صَاحِبَةٍ وَلاَ وَلَدٍ. فَيُقَالُ لَهُمْ مَاذَا تَبْغُونَ فَيَقُولُونَ عَطِشْنَا يَا رَبَّنَا فَاسْقِنَا. - قَالَ - فَيُشَارُ إِلَيْهِمْ أَلاَ تَرِدُونَ فَيُحْشَرُونَ إِلَى جَهَنَّمَ كَأَنَّهَا سَرَابٌ يَحْطِمُ بَعْضُهَا بَعْضًا فَيَتَسَاقَطُونَ فِى النَّارِ حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللَّهَ تَعَالَى مِنْ بَرٍّ وَفَاجِرٍ أَتَاهُمْ رَبُّ الْعَالَمِينَ سُبْحَانَهُ وَتَعَالَى فِى أَدْنَى صُورَةٍ مِنَ الَّتِى رَأَوْهُ فِيهَا.

قَالَ فَمَا تَنْتَظِرُونَ تَتْبَعُ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. قَالُوا يَا رَبَّنَا فَارَقْنَا النَّاسَ فِى الدُّنْيَا أَفْقَرَ مَا كُنَّا إِلَيْهِمْ وَلَمْ نُصَاحِبْهُمْ. فَيَقُولُ أَنَا رَبُّكُمْ. فَيَقُولُونَ نَعُوذُ بِاللَّهِ مِنْكَ لاَ نُشْرِكُ بِاللَّهِ شَيْئًا - مَرَّتَيْنِ أَوْ ثَلاَثًا - حَتَّى إِنَّ بَعْضَهُمْ لَيَكَادُ أَنْ يَنْقَلِبَ. فَيَقُولُ هَلْ بَيْنَكُمْ وَبَيْنَهُ آيَةٌ فَتَعْرِفُونَهُ بِهَا فَيَقُولُونَ نَعَمْ. فَيُكْشَفُ عَنْ سَاقٍ فَلاَ يَبْقَى مَنْ كَانَ يَسْجُدُ لِلَّهِ مِنْ تِلْقَاءِ نَفْسِهِ إِلاَّ أَذِنَ اللَّهُ لَهُ بِالسُّجُودِ وَلاَ يَبْقَى مَنْ كَانَ يَسْجُدُ اتِّقَاءً وَرِيَاءً إِلاَّ جَعَلَ اللَّهُ ظَهْرَهُ طَبَقَةً وَاحِدَةً كُلَّمَا أَرَادَ أَنْ يَسْجُدَ خَرَّ عَلَى قَفَاهُ. ثُمَّ يَرْفَعُونَ رُءُوسَهُمْ وَقَدْ تَحَوَّلَ فِى صُورَتِهِ الَّتِى رَأَوْهُ فِيهَا أَوَّلَ مَرَّةٍ فَقَالَ أَنَا رَبُّكُمْ. فَيَقُولُونَ أَنْتَ رَبُّنَا. ثُمَّ يُضْرَبُ الْجِسْرُ عَلَى جَهَنَّمَ وَتَحِلُّ الشَّفَاعَةُ وَيَقُولُونَ اللَّهُمَّ سَلِّمْ سَلِّمْ ». قِيلَ يَا رَسُولَ اللَّهِ وَمَا الْجِسْرُ قَالَ « دَحْضٌ مَزِلَّةٌ. فِيهِ خَطَاطِيفُ وَكَلاَلِيبُ وَحَسَكٌ تَكُونُ بِنَجْدٍ فِيهَا شُوَيْكَةٌ يُقَالُ لَهَا السَّعْدَانُ فَيَمُرُّ الْمُؤْمِنُونَ كَطَرْفِ الْعَيْنِ وَكَالْبَرْقِ وَكَالرِّيحِ وَكَالطَّيْرِ وَكَأَجَاوِيدِ الْخَيْلِ وَالرِّكَابِ فَنَاجٍ مُسَلَّمٌ وَمَخْدُوشٌ مُرْسَلٌ وَمَكْدُوسٌ فِى نَارِ جَهَنَّمَ. حَتَّى إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ فَوَالَّذِى نَفْسِى بِيَدِهِ مَا مِنْكُمْ مِنْ أَحَدٍ بِأَشَدَّ مُنَاشَدَةً لِلَّهِ فِى اسْتِقْصَاءِ الْحَقِّ مِنَ الْمُؤْمِنِينَ لِلَّهِ يَوْمَ الْقِيَامَةِ لإِخْوَانِهِمُ الَّذِينَ فِى النَّارِ يَقُولُونَ رَبَّنَا كَانُوا يَصُومُونَ مَعَنَا وَيُصَلُّونَ وَيَحُجُّونَ. فَيُقَالُ لَهُمْ أَخْرِجُوا مَنْ عَرَفْتُمْ. فَتُحَرَّمُ صُوَرُهُمْ عَلَى النَّارِ فَيُخْرِجُونَ خَلْقًا كَثيرًا قَدْ أَخَذَتِ النَّارُ إِلَى نِصْفِ سَاقَيْهِ وَإِلَى رُكْبَتَيْهِ ثُمَّ يَقُولُونَ رَبَّنَا مَا بَقِىَ فِيهَا أَحَدٌ مِمَّنْ أَمَرْتَنَا بِهِ. فَيَقُولُ ارْجِعُوا فَمَنْ وَجَدْتُمْ فِى قَلْبِهِ مِثْقَالَ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ. فَيُخْرِجُونَ خَلْقًا كَثِيرًا ثُمَّ يَقُولُونَ رَبَّنَا لَمْ نَذَرْ فِيهَا أَحَدًا مِمَّنْ أَمَرْتَنَا. ثُمَّ يَقُولُ ارْجِعُوا فَمَنْ وَجَدْتُمْ فِى قَلْبِهِ مِثْقَالَ نِصْفِ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ. فَيُخْرِجُونَ خَلْقًا كَثِيرًا ثُمَّ يَقُولُونَ رَبَّنَا لَمْ نَذَرْ فِيهَا مِمَّنْ أَمَرْتَنَا أَحَدًا. ثُمَّ يَقُولُ ارْجِعُوا فَمَنْ وَجَدْتُمْ فِى قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ. فَيُخْرِجُونَ خَلْقًا كَثِيرًا ثُمَّ يَقُولُونَ رَبَّنَا لَمْ نَذَرْ فِيهَا خَيْرًا ». وَكَانَ أَبُو سَعِيدٍ الْخُدْرِىُّ يَقُولُ إِنْ لَمْ تُصَدِّقُونِى بِهَذَا الْحَدِيثِ فَاقْرَءُوا إِنْ شِئْتُمْ (إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا) « فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ شَفَعَتِ الْمَلاَئِكَةُ وَشَفَعَ النَّبِيُّونَ وَشَفَعَ الْمُؤْمِنُونَ وَلَمْ يَبْقَ إِلاَّ أَرْحَمُ الرَّاحِمِينَ فَيَقْبِضُ قَبْضَةً مِنَ النَّارِ فَيُخْرِجُ مِنْهَا قَوْمًا لَمْ يَعْمَلُوا خَيْرًا قَطُّ قَدْ عَادُوا حُمَمًا فَيُلْقِيهِمْ فِى نَهْرٍ فِى أَفْوَاهِ الْجَنَّةِ يُقَالُ لَهُ نَهْرُ الْحَيَاةِ فَيَخْرُجُونَ كَمَا تَخْرُجُ الْحِبَّةُ فِى حَمِيلِ السَّيْلِ أَلاَ تَرَوْنَهَا تَكُونُ إِلَى الْحَجَرِ أَوْ إِلَى الشَّجَرِ مَا يَكُونُ إِلَى الشَّمْسِ أُصَيْفِرُ وَأُخَيْضِرُ وَمَا يَكُونُ مِنْهَا إِلَى الظِّلِّ يَكُونُ أَبْيَضَ ». فَقَالُوا يَا رَسُولَ اللَّهِ كَأَنَّكَ كُنْتَ تَرْعَى بِالْبَادِيَةِ قَالَ « فَيَخْرُجُونَ كَاللُّؤْلُؤِ فِى رِقَابِهِمُ الْخَوَاتِمُ يَعْرِفُهُمْ أَهْلُ الْجَنَّةِ هَؤُلاَءِ عُتَقَاءُ اللَّهِ الَّذِينَ أَدْخَلَهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ عَمَلٍ عَمِلُوهُ وَلاَ خَيْرٍ قَدَّمُوهُ ثُمَّ يَقُولُ ادْخُلُوا الْجَنَّةَ فَمَا رَأَيْتُمُوهُ فَهُوَ لَكُمْ.

فَيَقُولُونَ رَبَّنَا أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنَ الْعَالَمِينَ. فَيَقُولُ لَكُمْ عِنْدِى أَفْضَلُ مِنْ هَذَا فَيَقُولُونَ يَا رَبَّنَا أَىُّ شَىْءٍ أَفْضَلُ مِنْ هَذَا. فَيَقُولُ رِضَاىَ فَلاَ أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا ». (صحيح مسلم)

On the authority of Abu Sa`id al-Khudri, the Prophet was asked, “Messenger of Allah, shall we be able to see our Lord on the Day of Judgment?” He answered, “Very much so.” Then he added, “Do you doubt sighting the sun at noon in a clear sky? Do you doubt seeing the full moon in a cloudless sky?” They said no. He said, “You will not doubt seeing Allah on the Day of Judgment any more than you doubt seeing one of the two (mentioned above).

A caller will call on the Day of Judgment, ‘Let every people follow that which they were worshipping.’ No one will be left of those who worshipped other than Allah of the worshippers of idols and graven images but they would fall upon each other into the Fire (following their deities leading them), until none is left but those who worshipped Allah alone comprising of the pious and the impious. The People of the Book will be left too.

The Jews will be asked, ‘Who is it that you were worshipping?’ They will reply, ‘We were worshipping `Uzayr, the son of God.’ They will be told, ‘You have lied. Allah did not take a spouse, nor a son. In any case, what is it that you want now?’ They will say, ‘We are thirsty Our lord. Give us a drink.’ They will be pointed (to a drink and told), will you not go to that source of drink?’ They will be gathered together near a Fire that will appear as a mirage, waves upon waves. They will fall into the Fire one upon another.

Then the Christians will be called and asked, ‘Who is it that you were worshipping?’ They will reply, ‘We were worshipping Jesus Christ, the son of God.’ They will be told, ‘You have lied. Allah did not take a spouse, nor a son. In any case, what is it that you want now?’ They will say, ‘We are thirsty our Lord. Give us a drink.’ They will be pointed (to a drink and told), will you not go to that source of drink?’ They will be gathered together near a Fire that will appear as a mirage, waves upon waves. They will fall into the Fire one upon another.

When none is left but those who had been worshipping Allah alone, the pious and the impious, the Lord of the worlds, the Blessed, the Exalted, will appear in a form other than the form in which they had known Him. He will ask, ‘What are you waiting for? Let every nation follow what it worshipped.’ They will reply, ‘Our Lord. We parted company with those in the world at a time we needed their company most, yet never took their company.’ He will say, ‘I am your Lord.’ They will answer, ‘Allah’s refuge from you. We shall not associate aught with Allah’ – twice or thrice, until some of them would be close to turning back. He will ask, ‘Is there a sign between you and Him by which you could recognize Him?’ They will answer, ‘Yes.’ At that point the shank will be bared. Then none will remain who had prostrated himself to Allah by his free will, but will be allowed prostration; and none will remain who prostrated to show off, or in hypocrisy, but Allah will transform his back into a single plate. Every time he wishes to prostrate, he would fall backward. Then they will raise their heads. In the meanwhile, He would have changed to the form in which they saw Him the first time and will say, ‘I am your Lord.’ They will say, ‘Yes, You are our Lord.’

Then the Bridge will be laid on Jahannum, intercession will be allowed, and people will say, ‘O Allah, save (us), save (us).’ The Companions asked, ‘Messenger of Allah, what is the Bridge?’ He replied, ‘A slippery (thing) on which are spikes, snatchers, pincers, and tough thorny thistle (plant) of the type that grows in Najd known there as Sa`dan. The believers will cross it in the blink of an eye, like lightning, like the wind, like the birds, like fast horses, like the mounted ones. Thus, (there would be the) escapee unhurt, the spiked but who crossed, and the one pushed into the Fire of Jahannum.

When the believers have escaped the Fire, then, by Him in whose hands is my life, none of you will be less than any other believer in seeking to release their brothers from the Fire. They will say, ‘O our Lord. They used to fast with us, offer Prayers, and perform Hajj!’ They will be told, ‘Take out those you know.’ Their faces will be prohibited to the Fire, so they will remove many of such people whom the Fire would have eaten up to half of their calves, or their knees. They will say, ‘O Lord, none is left as described by You.’ He will say, ‘Return and bring out any one with any good of the weight of a Dinar in his heart.’ So they will remove a huge number of creation and say, ‘O Lord, we have left none there whom You described us.’ He will say, ‘Return and whomsoever you find who has an atom-weight of good in him – remove him.’ So they will remove a lot of creation and say, ‘Our Lord, we have left none who had any good in him.’

At this point Abu Sa`id al-Khudri used to say, ‘Read if you feel like, Allah’s words (4: 40), “Surely, Allah does not wrong (anyone) even so much as by an atom. Rather, if there were to be a good (deed) He shall double it up and shall bestow from Himself a great reward.”

Allah will say, ‘Angels, prophets and believers have interceded, and none is left but the Most Merciful of those who show mercy.’ Then He will scoop out a handful and bring out a people who never did any good, ever. They would have become charcoals. He will dip them in the springs at the entrances to Paradise, called the Spring of Life. They will start growing like the grain grows in the passages of the floods; you might have seen them by the side of a stone or a tree, that which faces the sun yellowish green, while that which is in the shade is whitish.’ (They remarked, ‘Messenger of Allah, as if you were brought up in the deserts’). He continued, ‘So, they will emerge as if they are pearls, with rings in their necks. The dwellers of Paradise will know them as Allah’s freed ones whom Allah admitted into Paradise without they ever attempting any virtue, nor sending forward any good.’

He will tell them, ‘Enter Paradise, and whatever you can see there, is yours.’ They will say, ‘Our Lord. You have given us what You have not given anyone else in the worlds.’ He will say, ‘I have for you something better than this.’ They will ask, ‘Our Lord, what can be better than this?’ He will answer, ‘My rida (approval). I shall never be angry with you anytime again.’

Our Prophet will enjoy the Great Intercession (see Surah al-Isra’ note 133 for the concerned hadith). Here are two ahadith in reference to our Prophet’s intercession. عَنْ .. أَنَسًا - رضى الله عنه - قَالَ سَمِعْتُ النَّبِىَّ - صلى الله عليه وسلم - يَقُولُ « إِذَا كَانَ يَوْمُ الْقِيَامَةِ شُفِّعْتُ ، فَقُلْتُ يَا رَبِّ أَدْخِلِ الْجَنَّةَ مَنْ كَانَ فِى قَلْبِهِ خَرْدَلَةٌ . فَيَدْخُلُونَ ، ثُمَّ أَقُولُ أَدْخِلِ الْجَنَّةَ مَنْ كَانَ فِى قَلْبِهِ أَدْنَى شَىْءٍ » . (البخاري) Anas says he heard the Prophet say, "I shall intercede and say, 'My Lord. Admit into Paradise any one who has a grain of (of faith).' So, they will be admitted. Then I will say, '(My Lord). Admit into Paradise any one who has the littlest (of faith) in his heart" (Bukhari). عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- شَفَاعَتِى لأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِى (صحيح - سنن الترمذى) Anas reported the Prophet as having said, "My intercession will be for those who committed major sins."

Here is a hadith pertaining to Ibrahim’s intercession (peace upon him): عَنْ حُذَيْفَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : يَقُولُ إِبْرَاهِيمُ يَوْمَ الْقِيَامَةِ : يَا رَبَّاهُ ، فَيَقُولُ الرَّبُّ جَلَّ وَعَلاَ : يَا لَبَّيْكَاهُ ، فَيَقُولُ إِبْرَاهِيمُ : يَا رَبِّ حَرَّقْتَ بَنِيَّ ، فَيَقُولُ : أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ ذَرَّةٌ أَوْ شَعِيرَةٌ مِنْ إِيمَانٍ. (صحيح ابن حبان) Hudhayfa reports the Prophet, “Ibrahim (asws) will say on the Day of Judgment, ‘My Lord.’ The Lord the Most High will answer, ‘Here I am.’ Ibrahim will say, ‘My Lord. You have burned my progeny.’ He will order, ‘Bring out of the Fire every one who has the littlest of faith in his heart.’”

Martyrs will also intercede: المقدام بن معدي كرب - رضي الله عنه - أن رسولَ الله -صلى الله عليه وسلم- قال : «لِلشَّهيد عندَ الله ستُّ خِصال : يَغْفِرُ الله له في أول دُفْعَة ، ويُرَى مَقْعَده من الجنة ، ويُجارُ من عذاب القبر ، ويأمَنُ مِنَ الفزَعِ الأكبر ويُوضَعُ على رأسه تاج الوقار، الياقُوتةُ منه خير من الدنيا وما فيها ، ويزوَّج ثنتين وسبعين زوجة من الحور العين ، ويُشفَّع في سبعين من أقاربه». أخرجه الترمذي.[ إسناده صحيح] Miqdam b. Ma`di Karab (ra) reported the Prophet as having said, "The martyr enjoys six advantages: Allah forgives him in the very first instance (of martyrdom); he is shown his place in Paradise and is rescued from punishment in the grave; he will be in peace at the time of the Great Terror (when the Trumpet is blown); a crown of Reverence will be placed on his head, whose pearl will be better than the world and what it contains; he will be paired with seventy wide, black eyed spouses; and he will intercede for seventy of his kinsfolk."

Renowned individuals will also be allowed to intercede. We have a hadith in this connection. The Prophet said, « يَدْخُلُ الْجَنَّةَ بِشَفَاعَةِ رَجُلٍ مِنْ أُمَّتِى أَكْثَرُ مِنْ بَنِى تَمِيمٍ ». قِيلَ يَا رَسُولَ اللَّهِ سِوَاكَ قَالَ « سِوَاىَ ». قَالَ أَبُو عِيسَى (الترمذى) هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ “By the intercession of a person of my Ummah, more people will enter Paradise than the population of Banu Tameem.” He was asked, “(Will he be) other than you?” He answered, “Other than me.”

Those will be allowed to intercede whose Hajj was accepted: فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى .. فَيُبَاهِي بِكُمُ الْمَلائِكَةَ (يوم العرفة و) ، يَقُولُ: عِبَادِي جَاءُونِي شُعْثًا مِنْ كُلِّ فَجٍّ عَمِيقٍ يَرْجُونَ جَنَّتِي ، (وفيه) أَفِيضُوا عِبَادِي مَغْفُورًا لَكُمْ وَلِمَنْ شَفَعْتُمْ لَهُ .. وقال الهيثمي في "المجمع": رواه البزار ورجاله موثقون. It is reported in connection with Hajj that Allah says on the day of `Arafah, "My slaves have come from every deep ravine hoping for My Paradise .. scatter now My slaves, forgiven, and whoever you intercede for …"

The Qur’an will also intercede, especially Surah al-Baqarah and Aal-`Imran: أَبُو أُمَامَةَ الْبَاهِلِىُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِى يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ». قَالَ مُعَاوِيَةُ بَلَغَنِى أَنَّ الْبَطَلَةَ السَّحَرَةُ. (صحيح مسلم) Abu Umama al-Bahili reported the Prophet as having said, "Recite the Qur'an because it is going to appear on the Judgment Day as an intercessor for those who recite it. Read the two roses: Al-Baqarah and Aal-`Imran, for they will appear on the Judgment Day as clouds or as two flight of birds with outspread wings, arguing in favor of those who recited them. Recite surah al-Baqarah for holding on to it is a source of barakah, ignoring which is a matter of remorse, and the magicians have no power over it."

Muslim children who died before attaining puberty will also intercede for their parents: عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُسْلِمَيْنِ يَمُوتُ لَهُمَا ثَلَاثَةُ أَوْلَادٍ لَمْ يَبْلُغُوا الْحِنْثَ إِلَّا أَدْخَلَهُمَا اللَّهُ وَإِيَّاهُمْ بِفَضْلِ رَحْمَتِهِ الْجَنَّةَ وَقَالَ يُقَالُ لَهُمْ ادْخُلُوا الْجَنَّةَ قَالَ فَيَقُولُونَ حَتَّى يَجِيءَ أَبَوَانَا قَالَ ثَلَاثَ مَرَّاتٍ فَيَقُولُونَ مِثْلَ ذَلِكَ فَيُقَالُ لَهُمْ ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَبَوَاكُمْ - مسند أحمد بن حنبل، تعليق شعيب الأرنؤوط : إسناده صحيح على شرط الشيخين On Abu Hurayrah's authority, the Prophet said, "There are no two Muslims (parents) whose three sons die before maturity but they will admit them and the two into Paradise by His grace. They will be told, 'Enter the Paradise.' They will say, "(Not) until our parents arrive.' They will be told that three times, with they replying in the same manner, until they are told, 'Enter the Paradise, you and your parents.'"

Here is another of the above class and a beautiful one: عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ أَبِيهِ أَنَّ رَجُلًا كَانَ يَأْتِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَعَهُ ابْنٌ لَهُ فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتُحِبُّهُ فَقَالَ يَا رَسُولَ اللَّهِ أَحَبَّكَ اللَّهُ كَمَا أُحِبُّهُ فَفَقَدَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لِي مَا فَعَلَ ابْنُ فُلَانٍ قَالُوا يَا رَسُولَ اللَّهِ مَاتَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَبِيهِ أَمَا تُحِبُّ أَنْ لَا تَأْتِيَ بَابًا مِنْ أَبْوَابِ الْجَنَّةِ إِلَّا وَجَدْتَهُ يَنْتَظِرُكَ فَقَالَ الرَّجُلُ يَا رَسُولَ اللَّهِ أَلَهُ خَاصَّةً أَمْ لِكُلِّنَا قَالَ بَلْ لِكُلِّكُمْ - مسند أحمد بن حنبل - تعليق شعيب الأرنؤوط : إسناده صحيح Mu`awiyyah b. Qurrah reports his father that a man used to come to the Prophet along with his son. On one occasion the Prophet asked him, "Do you love your son?" He replied, "Messenger of Allah, may Allah love you the way I love him." Then the Prophet missed him after a while and so asked, "Whatever happened to the son of so and so?" They said, "Messenger of Allah he died." He told his father (when he came), "Do you not approve of it that you do not arrive at any door to Paradise but you find him waiting for you there?" The man asked, "Messenger of Allah, is it especially for me, or common to all?" He replied, "Common to you all."

However, certain class of believers will not be allowed to intercede: عَنْ أَبِى الدَّرْدَاءِ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « إِنَّ اللَّعَّانِينَ لاَ يَكُونُونَ شُهَدَاءَ وَلاَ شُفَعَاءَ يَوْمَ الْقِيَامَةِ ». (صحيح مسلم) Abu Darda' said that he heard the Prophet say, "Those who curse a lot will never be of the witnesses on Judgment Day nor will they be intercessors.”

35. Although a few scholars have explained “qaswarah” as archers, or hunters, Abu Hurayrah and others said that the allusion is to lions (Ibn Jarir).

Since there were no forests in Arabia, nor the Arabs ever went to Africa to hunt, it might be assumed with fair amount of accuracy that the allusion is to donkeys wildly fleeing a lion, a sight not visible to man until photography was developed. This is but a beautiful description of donkeys fleeing away from the Prophet, then, as even now into later times. It is also a proof of his authenticity since neither he nor any of the Arabs could have witnessed a pack of donkeys fleeing a lion (Au.).

36. That is, each one of the Quraysh chieftains demanded that if the Prophet was truly addressed, they too should be addressed, individually, confirming that he was indeed a Messenger, and that they too have been forgiven their sins, if any, inscribed in a parchment, to be discovered under their pillows, one fine morning; the parchment so fresh from heaven, and so raw, as not even rolled (Alusi).

37. That is, this Qur’an (Ibn Jarir).

38. None has the power to do anything of his choice, except that Allah should allow him first. It is He who confers the power to man to do what he wills, before he can successfully accomplishes it (Ibn Jarir, Qurtubi, and others); and the word dhikr as used here, is for Divine inducement (tawfiq) which is granted by Allah to him who deserves it, for the hearts are between the two Fingers of the All-merciful, He turns them as He will. When He knows of the sincerity of a slave, He turns him to obedience. Of course, the slave himself does not know what Allah has willed for him. This is of the Unseen, which remains invisible to him (throughout his life). But he knows what is it that his Lord requires of him. This is something that has been made clear to him. When pure intentions are adopted by the heart, intending to do what Allah has made incumbent on the individual, Allah helps the individual and guides him in accordance with His unrestricted will (Sayyid).

We might add the following verses (4: 78-79) which explain very well the subject: {وَإِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَذِهِ مِنْ عِنْدِ اللَّهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَذِهِ مِنْ عِنْدِكَ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ فَمَالِ هَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا (78) مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ [النساء: 78، 79] "If a good thing happens to them, they say, ‘This is from Allah.’ But when an evil befalls them they say, ‘This is from you (O Muhammad). Tell them, ‘Everything is from Allah.’ What then is the matter with these people that they come nowhere near to understanding the discourse? Whatever good happens to you, it is from Allah. And whatever evil befalls you, it is from your own self" – (Au.).

Another possible meaning is that the decision of the Makkan unbelievers not to believe is so firm that nothing will make them believe except that Allah Himself should force them to it (Zamakhshari).

39. Ibn `Ahsur offers a nice poetical stanza here which he says he took from Kashshaf. It says: أَلا يَا ارْحَمُونِي يَا إله مُحَمَّد

فإن لم أكُنْ أهْلاً فأنت له أهل Lo! Show me mercy O the Lord of Muhammad

If I am not deserving of it, You are deserving of (exercising) it.