English - Ma'ariful Qur'an - Mufti Shafi Usmani RA - Vol - 8
Surah Al-Qiyâmah - 75 : Verses 1 - 40
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Muqtadis (Those Praying Behind an Imam) Should Not Recite the Qur'an in Salah
According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by muqtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [the Imam] recites, be silent and listen.'
This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the muqtadis should not recite when following an Imam in prayer. And Allah knows best!
In conclusion, the passage says: (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet . He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. 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 the 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 . The Holy Prophet 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 Resurrection.
(Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazihtes and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [unlike any material being] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [Mazhari].
(When the soul [of a patient] reaches the clavicles, and it is said, "Who is an enchanter [that can save him?]", and he realizes that it is [the time of] departure [from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven....75:26-30]
In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [throat]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [Sha'bi and Hasan have interpreted it in this way].
Sayyidna Ibn 'Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!
'[It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35)
The word aula is the inverted form of wail which means 'destruction'. The expression 'woe' has been mentioned four times for the person who has made it his habit to deny and reject, and was steeped in wealth, and died in that state. Therefore, destruction has been heaped on him four times:  at the time of death;  in the grave;  at the time of Resurrection; and finally  at the time of entering Hell.
(Has He no power to give life to the dead?...(75:40). Can it be imagined that the Supreme Being in whose controlling power is death and life and the entire world is not able to bring the dead to life? The Holy Prophet is reported to have said: 'When anyone recites this verse of Surah Al-Qiyamah, he should say: "Yes indeed I am among those who bear witness that He has the power to do it'". The same Hadith narrative states that when a person recites Surah Tin and reaches the verse 'Is Allah not the Greatest Ruler of all the rulers? [95:8]', he should utter the same words. The same Hadith states that when a person recites Surah Al-Mursalat and reaches the verse 'Now, in which discourse, after this, will they believe? [77:50]', he should say 'I believe in Allah'
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