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Part 17
Sura Nabaa 78:17-20
17. "Verily
the Day of Sorting out is (a day) appointed".
18. "The Day
when the Trumpet shall be blown and you shall come
forth in
groups".
19. "And the
heaven shall be opened and become (wide as) gates,"
20. "And the
mountains shall be set in motion as if they were a mirage".
Commentary:
Finally, the Promised Day
Will Come.
There
were some various evidences for Resurrection
referred to in the previous verses. Here, as a consequence, the first verse
says: "Verily the Day of Sorting out is
(a day) appointed,".
The
phrase /yaum-al-fasl/ 'the
Day of Sorting out' is a very meaningful one which speaks of isolations on
that Great Day: The separation of Good from Evil, the separation of the
believing good-doers from disbelieving sinners, the isolation of parents
from child, and brothers from each other.
The
term /miqat/ is based on the term /waqt/ 'time' which means 'an appointed time'. The certain places,
where the pilgrims to Kaaba put on
their
pilgrimage dress, are called /miqat/, because they gather there at an appointed
time.
Then,
some of the specialties and the events of that Great Day are detailed: "The Day when the Trumpet shall be blown and
you shall come forth in groups".
It
is well understood, from the verses of the Holy Qur'an, that two great events
will happen "...when the Trumpet shall be
blown". In the first incident, the order of the universe becomes disturbed
and all the people, over the earth, and those who are in the heavens will die.
In the second case the world will be renewed, the dead will return to life and
the Resurrection will occur.
The
term /nafx/ means 'blow' and the term
/sur/ means 'trumpet' which is
usually sounded for stopping or starting the caravans or troops, and the
people, in them, understand this from its two different sounds whether they
should stop or start.
This
is a delicate point referring to those two great events. And what is said in
the above verse, is a hint to the 'second
blast', when 'the dead are revived
and the Resurrection occurs'.
This
verse says that on that Day, "...you shall
come forth in groups", while Sura Maryam, No. 19, verse 95 says: "And every one of them will come to Him singly on the Day of Judgment" and,
also, Sura Asra, No. 17, verse 71 says: "One
day We shall call together all human beings with their (respective) Imams...".
To
collect these senses together, we see that 'people
being in groups' is not in
contrast with 'every group enters the
Resurrection with its respective Imam'. And 'every one of them will coming singly' is stated for the reason that there are several stopovers in
the Hereafter. People may come in groups with their respective leaders; leading
or misleading, at the first halting places, but when they stand before the
throne of Justice, they stand individually, or as Sura Qaf, No. 50. verse 21
says: "And there will come forth every
soul: with each will be an (angel) to drive
and an (angel) to bear witness".
It
is also probable that they come one by one, because they are separated from
their friends, partners and supporters Since, in the Hereafter, everyone is
alone with one's own deeds.
"And the
heaven shall be opened and becomes (wide as) gates".
What are the meanings of 'be
opened' and 'gates'?
Some
commentators have said that it means that the doors of the 'unseen world' will be opened to the 'intuition world' where the curtains will be removed, thus making
the world of angels open to the world of Man.href="#_ftn1" name="_ftnref1" title="">[1]
Some
others think that this verse points to what is said in other verses of the Holy
Qur'an, such as in Sura Inshiqaq, No. 84 verse 1 which says: "When the Sky is rent asunder", and on
another occasion in relation to the same sense, but using another word it says:
"When The Sky is cleft asunder" (Sura
Infitar, No. 82 verse 1).
In
fact, there will appear so many clefts in the celestial spheres that it will
seem as if they have changed into open gates.
There
is another probability that Man, in the present conditions of this world,
cannot venture through the heavens, and if it were possible for him to, it
would be strictly limited, as if, the present circumstances had shut the gates
of the skies to him. But, in the Hereafter, Man will become free from the
earthly world and the gate-ways to the heavens will be opened to him, and
then the necessary conditions will become available.
In
other words, on that Day, the skies will be 'cleft
asunder' and after that new skies and earth will be substituted, as Sura
Ibrahim, No. 14, verse 48 says: "One day
the Earth will be changed (into) a different Earth and so will be the
heavens...". On this occasion the gates of the skies are opened for the
earthly men to go through and follow their ways: the righteous go into Heaven
whose doors will be opened to them: "...until behold, they arrive there; its gates will be opened; and its keepers will
say: Peace be upon you..." (Sura Zumar, No. 39 verse 73).
It
is in the same place that angels come to them from every door and congratulate
them: ", and angels shall enter unto them
from every gate (with the salutation), (Sura Rad, No. 13, verse 23).
And
the doors of Hell will he opened to the Unbelievers: "The Unbelievers will be led to Hell in crowds: until when they arrive
there, its gates will he opened...", (Sura Zumar, No. 39, verse 71).
And.
thus, Man arrives in a place where the width is as wide as the phenomenal earth
and heavens: "...and for a garden whose
width is that (of the whole) of the heavens and of the earth..." (Sura Al-i-Imran, No. 3, verse 133).
And
finally, the next verse, explaining the events of the Hereafter, illustrates the status of the mountains and says: "And the mountains shall vanish as if they
were a mirage".
As
it is understood from all the different verses of the Qur'an about 'the end of
the mountains in the Hereafter', that mountains will go through stages: at
first they will move: "And the mountains are
in motion", (Sura Tur. No. 52, verse 10).
Then
they will be taken off and crushed: "...and
the earth and mountains are lifted up and crushed with a single blow", (Sura
Haqqah, No. 69, verse 14).
And
after that they will be as a poured heap of sand: "...and the mountains become a slipping heap of sand", (Sura
Muzzammil, No. 73, verse 14).
Then,
they will change like fibers of teased or carded wool which can be moved about
by the winds: "And the mountains will be
like carded wool", (Sura Al-Qariah, No. 101, verse 5).
They
will turn to dust, then, and scatter about: "And
the mountains shall be crumbled to atoms", "Becoming dust scattered abroad", (Sura
Waqiah, No. 56, verses 5-6)
.
And
finally, as the current verse denotes, there will remain only a trace of them
as a mirage. Thus, mountains will disappear throughout the earth at last, and
the land will be level: "They ask you
concerning the Mountains: say, My Lord will uproot them and scatter them as
dust"; "He will leave them as plains smooth and level", (Sura Ta-Ha, No. 20. verses 105-106).
The
term /sarab/ is based on the term /sarab/ and means: 'a mirage', a deceitful appearance as of water in the desert. Then
anything that has an appearance, but is nothing, indeed, is called 'mirage'.
In
fact, the mountains will turn into dust and will be scattered in the air in a
state like a mirage. When high solid mountains will have a destiny like this,
the state of other changes in the world and, also, the state of people of great
authority, in this life, will be obvious there; a mere mirage.
The
following question may arise: Do these events happen with the 'first blast', which is the end of this
world, or with the 'second blast', which
is the beginning of the Resurrection?
Since
the verse "The Day when the trumpet shall
be blown and you shall come forth in groups" certainly relates to the 'first blast', when people survive and
arrive at the Hereafter in groups, this verse must be concerned with the same
blast, too, but its beginning (the movement of the mountains) may occur with
the 'first blast' and its end (changing as a mirage) with the 'second
blast'
There
is another probability that all the stages of the mountains relate to the first
blast, however, since the range of these two blasts are almost close to each
other, they are mentioned together, as in some other verses of the Qur'an. The
events of the first blast are mentioned with the events of the second blast (as
in Suras Takwir and Infitar).
It
is noteworthy that in the former verses mountains were referred to as 'pegs'
and the earth as a 'cradle'; but in these verses it is said that on the Day
when the order of the destruction of this world will be issued, that cradle
will be disturbed and those great pegs will be leveled and, hence, their
tangible matter will become decomposed and shattered.
name="_ftn1" title="">[1] Al-Mizan,, vol. 20, p. 265 (Farsi
Translation)
