Verses 42–52
When God provided warnings and glad tidings in the preceding verses and invited to His Path, highlighting His attributes of being Almighty and Praiseworthy, He concluded His explanation by addressing the doubts that may arise in the minds of those with weaker intellects. They might ponder: If everything is as stated, and this call is indeed a prophetic invitation from the Praiseworthy and Almighty Lord, then why do these wrongdoers continue to indulge in their desires unchecked? Why doesn’t He punish the oppressors for their transgressions or hold accountable those who oppose His divine call and commands? Is He unaware of their actions, or has He not kept His promise to His Messengers, having assured them of His support, only to seemingly renege on it?
In response, God clarifies that He is neither unaware of the wrongdoers’ actions nor does He break His promises to His Messengers. How could this be when He is fully aware of their schemes and is both Almighty and the One who exacts retribution? Rather, He delays their reckoning for a significant day, the Day of Retribution. Additionally, at times, God does mete out punishment for their sins in this very world, as has been the case with past communities.
Concluding the chapter, He declares: “This is a proclamation for mankind, so that they may be warned thereby and know that He is indeed the One God, and those who possess intellect may take admonition.” This verse encapsulates the purpose of this chapter, the details of which will be discussed later, God willing.
Commentary
وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ ٤٢ مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ ٤٣
(14:42-43) Do not suppose that Allah is oblivious of what the wrongdoers are doing. He is only granting them respite until the day when the eyes will be glazed. Scrambling with their heads upturned, there will be a fixed gaze in their eyes, and their hearts will be vacant.
The phrase shakhaṣa baṣaruhu in Arabic denotes a situation where someone’s eyelids cease to move, essentially meaning they do not blink at all. Similarly, the Arabs use the term baʿīr muhṭiʿ which translates to “a beast with its neck upturned.” The verbs haṭaʿā and ahṭaʿa in Arabic share a similar essence with aqnaʿa, signifying “he turned his head upwards.” Consequently, the segment of the verse: “there will be a fixed gaze in their eyes,” conveys that they are incapacitated to lift their eyelids. Their hearts remain in a state of confusion, lacking understanding and contemplation, either due to their extreme obstinacy in their stance or perhaps they are bereft of their senses.
The meaning is: “Do not to assume or even surmise that God is unaware or neglectful of the actions of these transgressors. Observing their affluence, arrogance, and the subsequent chaos they perpetrate on earth might suggest so. However, God is simply affording them a temporary respite, postponing their retribution to a day when their gaze will be fixed and unblinking. On that day, their posture will be such that their necks are extended and heads elevated, rendering them unable to shut their eyes. Their hearts will be in turmoil, devoid of any scheming or contemplation, overwhelmed by the intense terror of the Day of Resurrection.” This verse serves as a cautionary message for the wrongdoers and offers comfort to the rest.
وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ ٤٤
(14:44) Warn the people of the day when the punishment will overtake them, whereat the wrongdoers will say, ‘Our Lord! Respite us for a short time so that we may respond to Your call and follow the messengers.’ (They will be told,) ‘Did you not use to swear earlier that there would be no reverse for you…’
In this verse, there is a warning following another warning. However, there are two distinctions between these warnings:
Nature of the Warnings: The first warning, present in the previous two verses, alludes to the terrors of the Day of Resurrection and the severe torment that will be witnessed. Meanwhile, the warning in this verse and the subsequent one alludes to the punishment of eradication in this worldly life. As evidence for this, consider the verse, “whereat the wrongdoers will say, ‘Our Lord! Respite us for a short time…’”
This illuminates that it’s not appropriate, as some have mentioned, to interpret this day—when the punishment will be unleashed—as the Day of Resurrection. Likewise, the interpretation that this day refers to the day of death is also not legitimate.
Scope of the Warnings: The initial warning is about an inevitable punishment, from which neither a transgressing nation nor an individual transgressor from that nation can escape. As for the second warning, it speaks of a punishment from which a transgressing nation cannot escape, but occasionally, an individual transgressor might be spared. This distinction is further underscored by God saying, “Warn the people,” followed by “whereat the wrongdoers will say….” He doesn’t say “they all say,” implying not all of humanity. This is because the punishment of eradication doesn’t befall believers. God states: “Then We shall deliver Our apostles and those who have faith. Thus it is a must for Us to deliver the faithful (Yūnus:103).” Only the transgressing nations experience the culmination of their predetermined fate, and more specifically, only a subset of the transgressors within those nations, not all of its individuals.
In essence, the statement, “Warn the people of the day when the punishment will overtake them,” serves as a warning to humanity about the eradication punishment, which will ultimately be the undoing of the wrongdoers among them. Numerous chapters, including the commentary of Sūrah Yūnus and others, have affirmed that this is a predetermined fate for the nations, an inevitable encounter between them and their messenger, even for this Ummah (community) of the Prophet Muḥammad.
This is the day when God purifies the Earth from the filth of polytheism and oppression. On this day, none shall be worshiped but God. Since the admonition is general, and the nation consists of the people of the Earth, once God eradicates polytheism from among them, only the believers remain. Hence, the entire religion belongs to God. He states: “Certainly We wrote in the Psalms, after the Torah: ‘Indeed My righteous servants shall inherit the earth’” (al-Anbiyā’:105).
From the preceding discussion, it’s evident that the interpretation of the punishment in the verse as ‘extermination’ is challenged by the stipulation in the prior verse. Specifically, His assertion: “He is only granting them respite until the day when the eyes will be glazed” delineates their punishment solely to the Day of Resurrection.
This understanding emerges from recognizing that the warned punishment in the two preceding verses is the inescapable one, from which no evader can divert and no wrongdoer can abstain. It is exclusively reserved for the Day of Resurrection. This confinement to the Day of Resurrection does not contradict the presence of another type of punishment in this worldly life.
But if we interpret this confinement in line with the objector’s perspective, it diverges from the many verses that allude to the impending punishment for this nation, as noted earlier.
Interpreting the punishment in the verse as solely pertaining to the Day of Resurrection necessitates diverting the verses from their apparent meaning and disregarding the context they offer, which is untenable.
Regarding His saying, “whereat the wrongdoers will say, ‘Our Lord! Respite us for a short time so that we may respond to Your call and follow the messengers.’” By ‘wrongdoers’ He means the unjust among the people. They are those who are seized by the ingrained punishment and it does not bypass them. What they mean by their saying, “Respite us for a short time,” is a request for a brief extension to their lives in this world so they can make amends for what they missed due to their injustices. This is evident from their statement, “so that we may respond to Your call and follow the messengers.”
In the phrase “and follow the messengers,” the plural form ‘messengers’ is used, even though the verse primarily describes the wrongdoers of this nation. One might expect it to say “and follow the messenger” instead. This plural usage highlights that the purpose of the punishment is to distinguish between the genuine message and those who reject it, rather than focusing on a specific messenger. This explanation aligns with the verse, “There is an apostle for every nation; so when their apostle comes, judgement is made between them with justice, and they are not wronged” (Yūnus:47).
Regarding the statement, “Did you not use to swear earlier that there would be no reverse for you…,” the act of swearing is the attachment of a statement to something honored or esteemed, used to affirm its truthfulness. If the speaker were to lie after swearing, it would tarnish the honor of what they swore by. For example, when we say: “By God, such and such is the case” or “By my life, the matter is so and so.” Oaths are considered among the strongest means of emphasis.”
It’s plausible that the swearing in the verse is an allusion to presenting the statement in a decisive manner that doesn’t allow for any rebuttal.
The speech, based on the consideration of the statement and its meaning, is said to them in a reprimanding and reproachful manner: “Did you not swear before the descent of the punishment that you will not perish? That with your strength, dominance, and defense mechanisms, you considered yourselves an eternal nation that controlled events? So why now do you seek a brief respite?”
وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ ٤٥
(14:45) while you dwelt in the dwellings of those who had wronged themselves (before), and it had been made clear to you how We had dealt with them (before you), and We had (also) cited examples for you?’
This is connected to His saying: “Did you swear” in the previous verse. The meaning is: Didn’t you reside in the homes of previous nations who wronged themselves? You witnessed firsthand that this divine call is true and that rejecting it results in severe punishment. This is evident from two perspectives:
- Observation, where you saw for yourselves what happened to those wrongdoers whose homes you took residence in.
- Clarification, where parables were provided for you, and you were warned of a relentless punishment that follows the denial of truth and the rejection of the prophetic call, a punishment that completely overwhelms the wrongdoers.
وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ٤٦
(14:46) They certainly devised their plots, but their plots are known to Allah, though their plot had been one to move mountains.
This statement pertains either to the pronoun “We” in “We had dealt” in the previous verse, or to the pronoun “them” in “with them” or possibly to both pronouns, as suggested by some scholars. The plural pronouns refer back to “those who had wronged.”
The phrase “their plots are known to Allah” means that God encompasses their plot with His knowledge and power. Typically, a plot is considered effective only when the one plotted against is unaware and oblivious to it. However, if the targeted individual knows about the plot and can counteract it, then the plot loses its effect. Even more so if the counteraction redirects the plot back onto the plotter, as the Almighty says: “Yet they do not plot except against their own souls, but they are not aware” (al-Anʿām:123).
His saying, “though their plot had been one to move mountains”—the word “though” (or “even if”) is said to be connecting, and the “lam” in “to move” (li-tazūl) is associated with an implied meaning indicated by the term “plot,” similar to when we say “requires” or “necessitates.” This means God is encompassing their scheme, knowledgeable of it, and capable of countering it, whether the scheme is of this intense nature or not.
In other words, “The essence is clear to you about how We dealt with them, especially since they plotted to the best of their capability. God is fully aware of their plot, even if it’s immense enough to displace mountains.”
There is a meaning which suggests that the particle “in” is used for negation, while the particle “lām” pertains to what is negated. The term “mountains” here is allegorically referring to divine signs or miracles. Hence, the interpretation suggests that their plots cannot nullify God’s Signs and His Miracles, akin to the towering mountains that stand immovable. This meaning aligns with the recitation of Ibn Masʿūd, which reads wa mā kāna makruhum (and their plot was not); though it is deemed a distant interpretation.
The term li-tazūl has also been recited with a fatḥah on the first “lām” and a ḍammah on the second “lām.” According to this, the particle “in” would persist without a shaddah. The established meaning then is that their plots were so formidable that they could cause the mountains to crumble.
فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ ٤٧
(14:47) So do not suppose that Allah will break His promise to His messengers. Indeed Allah is all-mighty, Avenger.
This verse emerges as a logical consequence (using the conjunction “so”), based on the preceding context, emphasizing that the punishment of transgressors for their actions is merely deferred until the Day of Resurrection. In essence, do not assume that God will renege on His promise to His messengers, wherein He vowed to support them and penalize those who resist their call. How could God ever break His promise, especially when He is characterized as the All-Powerful and the Avenger of wrongs? His absolute Might ensures that He remains true to His word. Indeed, to breach a promise typically arises from one of two scenarios: either the promisor is incapable of fulfilling the commitment, or there’s a shift in stance triggered by changing circumstances, compelling the promisor to act contrary to the initial situation which mandated the pledge. Yet, God’s Might is unequivocal. He cannot be deemed impotent, nor can He be swayed by externalities or subjected to any external force. He is the One and the Subjugator.
Necessarily, when God is described as the “Avenger,” it means He exacts retribution on behalf of the truth against those who arrogantly defy it, considering themselves superior. He also ensures justice for the oppressed against their oppressors.
“The Avenger” is one of God’s beautiful names, which He has attributed to Himself in various sections of the Qur’an. Consistently, this name is associated with His other name, “The Mighty (al-ʿAzīz).” For instance, He declares, “God is all-mighty, avenger” (Āl ʿImrān:4, al-Ma’idah:95). Another verse asserts, “Is not God an all-mighty avenger?” (al-Zumar:37). He also proclaims in the verse under discussion, “Indeed God is all-mighty, Avenger.” From this, it’s evident that God’s attribute of being the Avenger is intrinsically linked to His title of the Almighty.
Discourse
The discussion “On the Meaning of Revenge and Its Attribution to God” appears here in the printed volume. Read it in the Al-Mizan App.
Commentary continues:
يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ٤٨
(14:48) The day when the earth is transformed into another earth and the heavens (as well), and they are presented before Allah, the One, the All-paramount.
This verse serves as a descriptive clause linked to His statement: Indeed, Allah is all-mighty, avenger. Limiting His revenge to the Day of Rising, although it’s a general concept that spans all times and circumstances, is due to that day being the pinnacle of Divine Revenge. This is similar to them being presented before God on that particular day. Hence, the attributes mentioned in the Qur’an concerning the Day of Rising are even more majestic. God declares: “and all command that day will belong to Allah” (al-Infiṭār:19). He further states: “not having anyone to protect you from Allah” (Ghāfir:33). There are also other verses which have been referred to previously.
It’s evident that the definite article “the” in “the earth,” in both instances, signifies the earth we inhabit. The same applies to “the heavens,” which is associated with the first mention of “the earth.” This implies that this earth will undergo a transformation, and these heavens will be altered from their current state.
Qur’anic commentators have diverse explanations about the transformation of the earth:
(1) Some believe the earth will turn to silver, and the heavens to gold. There’s also a notion that the earth will change to a pristine state, resembling silver, and the heavens will undergo a similar transformation.
(2) Others think the earth will become fire and the heavens gardens.
(3) Some opine that the earth will transform into pure bread, which people will consume throughout the Day of Rising.
(4) There’s a belief that the earth will transform uniquely for each group according to their status. For some believers, it will become bread, which they will eat throughout the judgement. For others, it will become silver, and for disbelievers, it will turn into fire.
(5) Another interpretation is that the transformation means God will add to and subtract from the earth, erasing its hills, mountains, valleys, and trees. The earth will stretch out, becoming flat and devoid of any irregularities. The heavens will change with the removal of the sun, moon, and stars. Everyone on earth and in the heavens will undergo a transformation based on their attributes and appearance in this world.
The root of their differences concerning the interpretation of “transformed” (tubaddal) lies in the various narrations about this verse. Even if these narrations were accurate and consistent, their variations strongly suggest that their overt meanings are not the intended ones and that their explanations serve merely as illustrative examples.
Reflecting on verses related to the transformation of the heavens and earth suggests that the concept of transformation surpasses our conventional understanding, like mountains expanding on plains or dirt turning to silver or pure bread. For instance, there’s the verse: “And the earth will glow with the light of her Lord” (al-Zumar:69). Another mentions: “and the mountains will be set moving and become a mirage” (al-Naba’:20). Additionally, there’s: “and you see the mountains, which you assume are stationary, while they drift like passing clouds” (al-Naml:88). All these verses focus on the Day of Rising and describe a divine system and purpose that differs from our known understanding. The illumination of the earth by the Light of its Lord on that day is distinct from the straightforward radiance we see from the sun, stars, or any other source. Typically, the movement of mountains results in their dissolution and dispersion, rather than them becoming mirages. We pray to God for guidance and clarity as we delve deeper into the essence of these teachings in the future, by His will.
Regarding the part of the verse that states: “and they are presented before Allah, the One, the All-paramount” it means they will be made to appear before God on that day. Despite everything always being visible to Him and never concealed, on that day, all barriers that kept them hidden from Him in this world will vanish. Hence, based on their experiences on that day, no other force will have any influence or control over them, except God, as emphasized by various verses. They won’t be distracted or oriented in any direction—neither outwardly nor inwardly, neither in the present nor in the past that’s now absent from their actions and conditions—without finding God witnessing, dominating, and encompassing it.
The evidence supporting our explanation is God’s description of Himself as the One and the All-Conquering, which implies a form of supremacy. Their presentation before God on that day is solely because He is the One on whom the existence of everything depends, and He overpowers everything else that might exert influence. Hence, no barrier exists between Him and them. Consequently, they will stand before Him without any constraints.
وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُقَرَّنِينَ فِي الْأَصْفَادِ ٤٩ سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ ٥٠
(14:49-50)—on that day you will see the guilty bound together in chains, their garments made of pitch, and the Fire covering their faces,
The word muqarranīn is derived from taqrīn, signifying the action of pairing or joining something with its counterpart. The term aṣfād stands as the plural of ṣafad, describing shackles that bind the hand to the neck, or more broadly, chains that connect prisoners together. Sarābīl is the plural form of sirbāl, representing a garment made of tar or pitch—a dark, foul-smelling substance often applied to camels. This substance will be draped over certain individuals, serving as a shirt-like covering. As for al-ghashāwah, it refers to “a covering” or “a veil.” The words ghishiya, yaghshā, and ghishāwah convey the sense of being “covered by” (satarhu) or “enveloped” (ghattāhu). The meaning derived from these two verses is evident.
لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ مَا كَسَبَتْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ ٥١
(14:51) so that Allah may reward every soul for what it has earned. Indeed Allah is swift at reckoning.
The verse’s meaning is lucid. Its overt language indicates that every soul will receive recompense for precisely what they earned, be it good or evil, though its manifestation might differ. This verse is among those highlighting that what will befall individuals on the Day of Resurrection is the direct consequence of their deeds.
The verse serves two primary purposes. First, it elucidates the nature of recompense on the Day of Recompense. Second, it amplifies the notion of God’s Retribution on that day. This is not mere punishment meted out to a defiant offender for some personal vendetta. Instead, it is the manifestation of consequences called forth by the offender’s actions. If you prefer, consider it as the exact rendition of what the offender had procured.
When explaining this recompense that takes place on the Day of Resurrection through the statement: “Indeed, God is swift in accounting,” there is a suggestion that retribution transpires without any intervening delay. However, the specific moment of its revelation is that day and not any other. Alternatively, the judgment of this recompense and its documentation occurs at the moment of the deed, with its realization unfolding on the Day of Resurrection. Both interpretations converge upon a singular truth in reality.
هَذَا بَلَاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ ٥٢
(14:52) This is a proclamation for mankind, so that they may be warned thereby and know that He is indeed the One God, and those who possess intellect may take admonition.
The verse’s meaning is manifest. According to al-Rāghib, the term balāgh signifies conveyance, while others interpret it as denoting sufficiency or adequacy.
This verse concludes the chapter, making it more fitting for its reference to be directed at the clarifications presented within this specific chapter rather than the entirety of the Qur’an, as some suggest. Moreover, it doesn’t solely allude to the phrase: “Do not suppose that Allah is oblivious of what the wrongdoers are doing” which continues till the end of the chapter, as others have proposed.
Regarding the statement: “so that they may be warned thereby,” the particle “lām” in li-yundhurū indicates a purpose and is connected to an omitted concept. This omission arises from the profoundness and magnificence of the matter, which human comprehension struggles to grasp due to its encompassing Divine secrets beyond their capacity. Their intellects can only grapple with the objectives He has delineated, such as warning, imparting knowledge of His Oneness, and providing reminders. Hence, they receive warnings about the divine retribution for the transgressors, which is both imminent and inevitable. Through this verse, they are also presented with unequivocal evidence about the signs of monotheism. Specifically, the believers are reminded of the divine knowledge contained within.
This alignment ensures the chapter’s conclusion resonates with its commencement, referring to God’s statement at the beginning: “(This is) a Book We have sent down to you that you may bring mankind out from darkness into light, by the command of their Lord, to the path of the All-mighty, the All-laudable.” It has been previously discussed that the verse underscores the Prophet’s role in beckoning and conveying God’s Path. This is because God is their Almighty and Praiseworthy Lord, empowering the Prophet to usher humanity from darkness to light. Consequently, if they heed the call and embrace faith, they transition from the darkness of disbelief into the light of belief. If they resist, they are nonetheless cautioned and confronted with the true essence of monotheism, transitioning from ignorance to knowledge—a symbolic movement from darkness to light, albeit with inherent perils and losses. Within this call, regardless of the response, humanity is cautioned, informed of His oneness, and reminded, specifically targeting those endowed with discernment, the believers.
Examining Narrations
- In al-Ma’ānī, narrated from Thawbān: A Jew came to the Prophet and said, “O Muhammad!” Thawbān lifted him up with his leg and said, “Say: O Messenger of God.” He responded, “I will only call him by the names of his people.” He then asked, “What do you think about the verse of God, ‘The day when the earth is transformed into another earth and the heavens (as well)’? Where will people be on that day?” The Prophet answered, “In darkness, before the Gathering.” The Jew then asked, “What is the first thing that the people of Paradise will eat when they enter it?” He replied, “The liver of a whale.” “And what will their drink be afterward?” The Jew continued. “The Salsabeel,” replied the Prophet. “You have spoken the truth, O Muhammad,” the Jew concluded.
Author’s comment: The Hadith is narrated in al-Durr al-manthūr, from Muslim, Ibn Jarīr, al-Hākim, and al-Bayhaqī in al-Dalāʾil, attributing it to Thawbān; it stops at the point of people being “in darkness.” It is also narrated from multiple sources, including ‘Ā’ishah, who asked the Prophet about this and he said they would be “on the Ṣirāṭ.”
- In Tafsīr al-’Ayyāshī, narrated from Thuwayr b. Abī Fākhtah from al-Ḥusayn b. ‘Alī (peace be upon them both), it says, “the earth is transformed into another earth,” meaning to a land where no sins have been committed, plain without any mountains or vegetation, just as it was initially created.
Author’s comment: This is also reported by al-Qummī in his Tafsīr, and it indicates that mountains and vegetation will appear after the Earth is fully formed.
- In al-Durr al-manthūr, narrated by al-Bazzār, Ibn al-Mundhir, al-Ṭabarānī, Ibn Mardawayh, and al-Bayhaqī in al-Ba’th, from Ibn Mas’ūd, he says the Messenger of God mentioned regarding the verse ‘The day when the earth is transformed into another earth’: “It will be a white land as if it’s made of silver, in which no forbidden blood was shed, and no sin was committed.”
Author’s comment: This is also narrated by Ibn Mardawayh from ‘Alī, saying something similar.
- Further, narrated by Ibn Abī al-Dunyā in Ṣifat al-Jannah, and Ibn Jarīr, and Ibn al-Mundhir, and Ibn Abī Ḥātim, from ‘Alī b. Abī Ṭālib regarding the verse, it says, “The earth will be changed to silver and the sky to gold.”
Author’s comment: Some have interpreted this metaphorically, as also seen in the previous Hadith from Ibn Mas’ūd.
- In al-Kāfī, narrated from Zurārah from Imām al-Bāqir, he was asked by Abū Rash al-Kalbī regarding the verse ‘The day when the earth is transformed into another earth,’ he replied, “It will be changed into pure bread that people will eat from until the accounting is over.” The narrator then said, “Then people on that day will be too busy to eat!” Imām al-Bāqir replied, “They are in Hell, not too busy to eat from the tree of Zaqqūm and drink boiling water, while they are in torment. How will they be too busy during the accounting?”
Author’s comment: And his statement, “It will be replaced with pure bread,” can be interpreted metaphorically, as may be inferred from the following report.
- In Irshād al-Mufīd and Iḥtijāj al-Ṭabarīsī, from ʿAbd al-Raḥmān b. ʿAbd Allah al-Zuhrī who said: Ḥishām b. ʿAbd al-Malik performed Hajj and entered the Masjid al-Ḥarām leaning on Sālim, his freed slave, and Muḥammad b. ʿAlī b. al-Ḥusayn (Imām al-Bāqir) was sitting in the mosque. Salim, his freed slave said, “O Commander of the Faithful, this is Muḥammad b. ʿAlī.” Ḥishām said, “Is he the one the people of Iraq are fascinated by?” He said, “Yes.” Then he said, “Go to him and say: The Commander of the Faithful asks you, what will people eat and drink until the Day of Judgment separates them?” Imām al-Bāqir said: “People will be resurrected resembling a pure disc in which rivers are bursting forth. They will eat and drink until the account is settled.”
Author’s comment: Ḥishām thought he had caught him and said, “Allahu Akbar. Go to him and ask: What will distract them from eating and drinking on that Day?” Imām al-Bāqir said: “They are preoccupied in Hell and have not been preoccupied from that. They say, ‘Pour upon us some water or some of what God has provided you.’” Ḥishām fell silent, having no words to respond.
- In al-Durr al-manthūr, Ibn Mardawayh narrated from Aflaḥ, the freed slave of Abū Ayyūb: A man from the Jews asked the Prophet, “’The day the earth will be changed to a different earth’, what will it be changed with?” He said, “A loaf of bread,” then the Jew said, “You are protected by my father.” The Prophet laughed then said, “May God destroy the Jews, do you know what the loaf means?”
- And in another narration from Aḥmad, Ibn Jarīr, Ibn Abī Ḥātim, and Abū Naʿīm in al-Dalā’il, from Abī Ayyūb al-Anṣārī who said: “A Jewish Rabbi came to the Prophet and said, ‘Have you considered when God says, ‘The day when the earth is transformed into another earth,’ where will the creatures be at that time?’ The Prophet said, ‘The guests of God will not be burdened by what is with Him.’”
Author’s comment: The different narrations about the interpretation of changing do not lack an indication that they are parables struck for approximation. What is agreed upon about the meaning of changing is that the reality of the Earth and the heavens and what is in them on that Day will be the same, except that the system running in them on that Day will be different from the system running in them in this world.
- In Ruh al-maʿānī, with its chain of narration from Muḥammad b. Muslim, who said: “I heard Imām al-Bāqir say: ‘Indeed, God, the Mighty and Majestic, created in the earth, since its inception, seven realms; none among them is from the progeny of Adam. He created them from the soil of the earth and made them dwell therein, one after another, in their realm. Then, God, the Mighty and Majestic, created Adam, the father of humans, and from him, He created his offspring. By God, the paradise has never been devoid of the souls of the believers since its creation, and neither has the fire been without the souls of the disbelievers and transgressors since its creation, the Mighty and Majestic. Perhaps you would see, on the Day of Resurrection, the bodies of the inhabitants of paradise with their souls in paradise and the bodies of the inhabitants of the fire with their souls in the fire. Is it not that God, the Exalted, is worshiped in His lands, and He does not create beings who worship and single Him out? Indeed, by God, He will surely create beings, without male or female, who worship Him, proclaim His unity and glorify Him. He will create an earth for them that bears them and a sky that shades them. Is it not that God, the Mighty and Majestic, says: “The day when the earth is transformed into another earth and the heavens (as well)”? And He, the Mighty and Majestic, has also said: “Have We been exhausted by the first creation? No, they are in doubt about a new creation? Rather, they are in doubt about a new creation” (Qāf:16).
Author’s comment: al-ʿAyyāshī narrated in his tafsīr from Muḥammad b. Muslim from him: similar to it, and it is different from the meanings that we have mentioned earlier.
- In Tafsīr al-Qummī, regarding the verse, “The day when the earth is transformed into another earth,” it is said that it will be replaced by a white loaf at the position, from which the believers will eat, “And you will see the criminals that day, bound together in shackles,” it is said: They will be bound, one to another, “Their garments of liquid pitch,” it is said: the garments are the shirt.
- In the narration of Abū al-Jārūd from Imām al-Bāqir, regarding the verse, “their garments made of pitch,” it is the hot melted yellow. Its heat has ended; God, the Mighty and Majestic says, “and their faces covered by the Fire,” they are garmented with that yellow and their faces covered by the Fire.
Author’s comment: Meaning, the two sentences, “Their garments made of pitch and their faces covered by the Fire,” together indicate that they are covered and enveloped. As for their bodies, they are with pitch, and as for their faces, they are with the Fire.
Editor’s note: The alternate reading of this phrase is: “Even though their schemes are indeed such as to dislodge (or annihilate) (even) the mountains.” ↩︎