Verse:67 Commentary - - - Verse:68 Commentary - - - Verse:69 Commentary - - - Verse:70 Commentary - - - Verse:71 Commentary - - - Verse:72 Commentary - - - Verse:73 Commentary - - - Verse:74 Commentary - - - Verse:75 Commentary - - - Verse:76 Commentary Commentary

By describing Allah's omnipotence through different examples in the earlier verses, the reality of the Hereafter and the rational possibility of resurrection of the dead has been established. There is no logical ambiguity in that. Its definite occurrence is confirmed by the sayings of the prophets and the divine books that were revealed to them. Authenticity and establishment of any information is based on the veracity of the courier or the narrator. In this verse it is stated that the informant of this news is the Holy Qur'an whose authenticity and truthfulness is beyond any doubt or contradiction. So much so that in matters in which the scholars of Bani Isra'il had differed strongly and could not resolve them, the Qur'an has given them evaluated verdict to follow for correct judgment. It is but obvious that in matters where there is difference of opinion among the scholars, the only competent authority to overrule is the one who is superior in knowledge and status. Therefore, it is established that Qur'an is an authentic informant. After this the Holy Prophet صلى الله عليه وسلم was consoled that he need not be despondent over their antagonism. 'Allah Ta' ala is to make judgment Himself in his case. He should have faith in Allah, because Allah's help and aid is with the truth. And there is no doubt that he is on the right path'. (Verse 79). Verse:77 Commentary - - - Verse:78 Commentary - - - Verse:79 Commentary - - - Verse:80 Commentary Commentary

It was the demand of love and affection the Holy Prophet صلى الله عليه وسلم had for all human beings that he should save them all from the fire of jahannam by making them accept the message of Allah. It used to hurt him a lot if someone did not accept it. He used to feel as if someone's children were proceeding toward the fire by not heeding to the advice of his parents. Therefore, Qur'an has adopted different expressions to console him at many places. One such advice was contained in the sentence وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِي ضَيْقٍ مِّمَّا يَمْكُرُ‌ونَ (And do not grieve for them, and do not be straitened because of what they plan - 27:70) which has appeared in the earlier verse. In the above verse he has been consoled in a slightly different manner, that his job was only to convey the message of truth, which he had done admirably. If someone had not accepted this, it was not his fault or deficiency. So, he need not worry and be despondent. Rather it is their own fault that they have lost their sense of direction. Qur'an has described the loss of their sense of direction by presenting three examples. First, that they were like dead bodies in the matter of acceptance of truth, and thus cannot take any one's advice to their advantage. Second, that they were like the deaf man who does not wish to hear anything, rather they turn their back and go away if someone tries to give them any advice. Third, that they were like the blind that cannot see even if someone tries to show them the path. After providing these three examples it is said: Verse:81 Commentary إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ

You can make no one listen (to you) except those who believe in Our verses, then submit themselves (to Allah). 27:81.

It is very clear that in the subject under discussion it is not purported to make the voice reach the listener, but what is intended here is that what is conveyed should be beneficial to the addressee. The Qur'an has defined the audition as non-audition if it is not beneficial from the objective point of view. This point is elaborated at the end of the verse where it is stated that you can cause to hear only those who are willing to believe. Should it mean to make them hear only, then the statement of the Qur'an would have been contrary to facts and observations, because there are many undeniable proofs that divine message was conveyed to the disbelievers, which they not only listened but also answered to reject. It is therefore, quite clear that here causing to hear means the under-standing which is beneficial. Then by calling them as dead bodies, it is further emphasized that you cannot make them realize the truth, because even if the dead, could hear and wish to accept the truth, it would not be to their avail. The dead have passed through the worldly life, where faith and good deeds did matter. After the death, both in Barzakh and the Hereafter, all infidels and disbelievers would wish for faith and righteous deeds, but then it would be too late. This statement of the verse does not bear out that the dead cannot hear. In fact this verse is silent on the subject of hearing by the dead. This subject needs separate study which follows:

Can the dead persons hear?

The issue, whether the dead can hear or not, was one of the subjects on which the exalted companions of the Holy Prophet صلى الله عليه وسلم had different points of view. Sayyidna ` Abdullah ibn ` Umar ؓ has declared the hearing of the dead as established, but Sayyidah ` A'ishah ؓ has negated this understanding. Because of this difference of opinion there are two groups among the companions and the tab an (generation next to them). Some believe that the dead do hear, while others deny it. This subject is mentioned in the Qur' an at three places. One is the same as referred above in Surah An-Naml. The other is in Surah Ar-RUm with almost similar wordings, and in Surah Al-F atir it has appeared with these words وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ‌, that is, ` You cannot cause those who are inthe graves to hear'. It is worth noting in all the three verses that none of them has declared that the dead cannot hear. The expression used in each one of the three verses is that 'you cannot cause them to hear'. The consistent expression used in all the three verses seems to be a clear indication that the dead may have the ability to hear but we cannot cause them to listen to us.

As against these three verses, another verse relating to martyrs reveals that they are bestowed with a special type of life in their graves. In this special life they also get food and are conveyed good tidings from Allah Ta` ala about their dear ones . The verse reads as:

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَ‌بِّهِمْ يُرْ‌زَقُونَ ﴿169﴾ فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ وَيَسْتَبْشِرُ‌ونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿170﴾

And never take those killed in the way of Allah as dead. Rather they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who after them could not join them, that there shall be no fear for them, nor shall they grieve. (3:169-170)

This verse corroborates that even after death some intellect and perception may be left behind in the human spirit. Rather in the case of martyrs there is a hint that such a thing does happen. As for the argument that this position relates only to the martyrs, to whom the verse refers, and not to the ordinary dead, its answer is that at least it tells that after death some intellect and perception and understanding of the world may be left behind in the human spirit. The way Allah Ta` ala has bestowed upon martyrs the honour of maintaining the connection of their spirits with their bodies and graves, He can also grace the other dead with th same ability. Sayyidna ` Holy Prophet صلى الله عليه وسلم ، holds the view that dead do hear. This view is based on a Sahih Hadith, which is reported by Sayyidna ` Holy Prophet صلى الله عليه وسلم . It is as follows:

مَا من احد یمر بقبر اخیہ المسلم کان یعرفہ فی الدّنیا فیسلّم علیہ اِلّا ردّ اللہ علیہ روحہ حتی یرد علیہ السّلام (ذکرہ ابن کثیر فی تفسیرہ مصححا عن ابن عمر ؓ

` When a person passes by the grave of a Muslim brother whom he knew when he was alive and he offers salam to him, Allah Ta` ala returns his spirit into his body, so that he may return the salam'. (Ibn Kathir, declaring it as Sahih)

This also proves that when a person visits the grave of a Muslim brother and offers him his salam, the dead listens to his salam and answers back. It happens like this that Allah Ta` ala returns the spirit of the dead back to this world momentarily. It confirms two points. One, that dead can hear, and second, that their hearing and our causing them to hear is not in our control, but is dependent entirely on Allah's will. Whenever He wills, they can hear and whenever He does not will, they do not hear. The above referred hadtth has made it clear that Allah Ta` ala is gracious to let the dead hear the salam of a Muslim brother, and also grants him privilege to answer back. But for any other situation or utterance it is not known whether the dead can hear or not. The research carried out by Imam Ghazzali and Allamah Subki also corroborates that it is established by this Qur'anic verse and Sahih ahadtth that under certain conditions the dead do hear the utterance of the living, but it is not known whether every dead person hears the utterance at all times of all those who are living. This also makes the Qur'anic verse and narrations on the subject comparable. It is quite possible that the dead could hear the utterance of the living at certain times and could not hear at others. This is also possible that they may hear the utterance of some and do not hear of others. Yet there is another possibility that some dead could hear and others could not. It is also established by the verses of Surahs An-Naml, Ar-Rum and Fatir that it is not under the control of human beings to cause the dead to hear; rather it rests with Allah alone to make them hear whenever He wills. Therefore, where it is established by the Sahih ahadith that the dead did hear, we should believe it; and where it is not established, both the situations are possible . Hence, we should neither accept nor deny it. For further details of the subject, my treatise on the subject may be consulted. This treatise is in Arabic and is included in Ahkam-ul-Qur'an. Verse:82 Commentary Commentary

The nature of the beast coming out of the earth, and its time and place

It is reported in Musnad of Ahmad on the authority of Sayyidna Hudhaifah ؓ that the Holy Prophet صلى الله عليه وسلم said that the Doomsday would not come until you witness ten signs of it. They are:

(1) Appearance of the sun from the west.

(2) Dukhan (Smoke).

(3) Dabba-tul-ard, i.e the beast coming out of the earth

(4) Coming out of Ya' juj and Ma' juj.

(5) Descent of Sayyidna ` Isa (علیہ السلام) .

(6) Dajjal.

7, 8, 9) Three lunar eclipses together - one in the west, second in the east and the third in the peninsula of Arabia.

10) A fire, that will emerge from the Gulf of Aden and drive every one towards the plain of mahshar; wherever people will stop for the rest at night, the fire will also stop there, and will drive them again the next day. (Muslim, Tirmidhi)

This hadith has informed us of the emergence of such an animal close to Doomsday that will talk to human beings. The Tannin of the word Dabbah indicates that this animal will be extra-ordinary. This animal will not be born by the normal way of propagation; instead, it will emerge from the ground all of a sudden. There is an allusion in this hadith that the emergence of this animal would be one of the very last signs, after which the Doomsday will follow soon. Ibn Kathir has reported in a lengthy hadith on the authority of Sayyidna Talhah ibn 'Umar through Abu Dawud Tayalisi that this beast will emerge in Makkah from the mount of Sara, and after cleaning the dust from its head will reach at a point between the Black Stone (Al-Hajar-al-Aswad) and the Station of Ibrahim (Magam Ibrahim). Seeing this creature , people will start running helter-skelter. Only one group of people will stay behind. Then the beast will make their faces glitter like stars. After that it will go out in the world, and put a sign of infidelity on the face of every infidel. No one will be able to get out of its grasp. It will recognize every believer and the infidel (Ibn Kathir). And Muslim Ibn Hajjaj has reported on the authority of Sayyidna ` Holy Prophet صلى الله عليه وسلم that he had heard the Holy Prophet صلى الله عليه وسلم saying, which he did not forget, that among the last signs of the Doomsday the first would be the rising of the sun from the west, and after that Dabbah would come out. Out of the two signs whichever appears first, the Doomsday will follow soon. (Ibn Kathir)

Shaikh Jalaluddin Mahalli (رح) has said that after the appearance of Dabbah the obligation of inviting others to good deeds and forbidding them from the evils will cease to apply, and no infidel would convert to Islam after that. This statement is inferred from many ahadith and the statements of Sahabah. (Mazhari). Ibn Kathir has related many a things about the appearance and activities of Dabbah, most of which are not trustworthy. Therefore, only that much should be trusted and believed which is contained in the Qur'an and authentic ahadith. Anything beyond that should be discarded, as it is neither of any value nor benefit.

As for the question as to what this Dabbah will converse with people, some commentators are of the view that it will communicate what is stated in the Qur'an, that is أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ (that the human beings did not believe in Our verses). It will communicate the message on behalf of Allah Ta` ala that ` Many did not believe Our verses before this'. It would mean that now the time has come that every one would believe, but then it would be too late, because it would not be acceptable then. Sayyidna Ibn ` Abbas ؓ ، Hasan Al-Basri, Qatadah رحمۃ اللہ علیہما ، have reported, which is corroborated by a narration of Sayyidna also, that the Dabbah will converse with people normally, as people do among themselves (Ibn Kathir).