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== Introduction ==
== Introduction ==
===Naming===
===Naming===
This sura is called Sura al-Qiyama or Sura La Uqsim-u. The two names are adopted from the first verse of the sura, where [[God]] swears upon the Day of Resurrection.  
This sura is called Sura al-Qiyama or Sura La Uqsim-u. The two names are adopted from the first verse of the sura, where [[God]] swears upon the Day of Resurrection.<ref>Khurramshāhī, ''Dānishnāma-yi Qurʾān'', vol. 2, p. 1259-1260.</ref>


===Order and place of revelation===  
===Order and place of revelation===  
Sura al-Qiyama is a [[Makki sura]] and 31st sura revealed to the Prophet (s). In the current order of the Qur'an, it is 75th sura located in juz' 29.
Sura al-Qiyama is a [[Makki sura]] and 31st sura revealed to the Prophet (s). In the current order of the Qur'an, it is 75th sura<ref>Maʿrifat, ''Āmūzish-i ʿulūm-i Qurʾān'', vol. 2, p. 166.</ref> located in juz' 29.


===Number of verses and other features===  
===Number of verses and other features===  
Sura al-Qiyama has 40 verses, 164 words and 676 letters. Regarding volume, it is among [[Mufassalat suras]] (having several short verses).
Sura al-Qiyama has 40 verses, 164 words and 676 letters. Regarding volume, it is among [[Mufassalat suras]] (having several short verses).<ref>Khurramshāhī, ''Dānishnāma-yi Qurʾān'', vol. 2, p. 1259-1260.</ref>


== Content ==
== Content ==
Sura al-Qiyama speaks about definiteness of the occurrence of the Day of Resurrection and describes humans in the [[hereafter]] in two groups: one group having fresh faces and another group having sad and scowling faces. Then, it reminds that human being chooses this world which is present and forgets about the hereafter and there, he will be chagrined. It also mentions that human being is a witness to himself and his actions, even with he brings excuses and denies it. At the end, it asks deniers if God who creates human being from mere non-existence to sperm and then to a clinging mass, cannot resurrect the dead.
Sura al-Qiyama speaks about definiteness of the occurrence of the Day of Resurrection and describes humans in the [[hereafter]] in two groups: one group having fresh faces and another group having sad and scowling faces. Then, it reminds that human being chooses this world which is present and forgets about the hereafter and there, he will be chagrined. It also mentions that human being is a witness to himself and his actions, even with he brings excuses and denies it. At the end, it asks deniers if God who creates human being from mere non-existence to sperm and then to a clinging mass, cannot resurrect the dead.<ref>Khurramshāhī, ''Dānishnāma-yi Qurʾān'', vol. 2, p. 1259-1260.</ref>


{{Content of Sura al-Qiyama}}
{{Content of Sura al-Qiyama}}
== Famous Verses ==
== Famous Verses ==
*'''Verse 3 and 4''':
{{Pull quote
:"Does man suppose that We will not put together his bones [at resurrection]?, Yes indeed, We are able to [re]shape [even] his fingertips!"
|text='''"Does man suppose that We will not put together his bones [at resurrection]? (3) Yes indeed, We are able to [re]shape [even] his fingertips! (4)"'''
According to [[hadith]]s, these verses were revealed when one of the neighbors of the [[Prophet (s)]] asked about the [[Day of Resurrection]] and asked about how God would gather the bones of the dead and [in the hereafter] recreate human being. The [[Qur'an]] answers to this denial that God not only recreates the bones but will even also recreate the tips of the fingers. It is said that these verses refer to fingerprint and identification of every person with it. Today, fingerprinting is considered completely scientific and scientists have proved that very few people may have similar fingerprints.
|source= Qur'an 75:3-4}}


*'''Verses 16 and 17''':
According to [[hadith]]s, these verses were revealed when one of the neighbors of the [[Prophet (s)]] asked about the [[Day of Resurrection]] and asked about how God would gather the bones of the dead and [in the hereafter] recreate human being. The [[Qur'an]] answers to this denial that God not only recreates the bones but will even also recreate the tips of the fingers. It is said that these verses refer to fingerprint and identification of every person with it. Today, fingerprinting is considered completely scientific and scientists have proved that very few people may have similar fingerprints.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 25, p. 277-279.</ref>
:"Do not move your tongue with it to hasten it. Indeed it is up to Us to put it together and to recite it."


It is mentioned in [[hadiths]] that the Prophet (s), due to his love for receiving and memorizing the Qur'an, repeated it hastily upon reception, so the above verses were revealed. But, it is mentioned in another commentary that before finishing the [[revelation]], the Prophet (s) recited it in advance and this shows that the Qur'an was previously revealed to the Prophet (s) all at once. This question that only the concepts in the Qur'an are from God, not the actual words, the above verses are mentioned as arguments that "Qur'an-ah" means "reading" and implies that the words of the Qur'an are from God, not anyone else.
{{Pull quote
|text='''"Do not move your tongue with it to hasten it. (16) Indeed it is up to Us to put it together and to recite it. (17)"'''
|source= Qur'an 75:16-17}}
 
It is mentioned in [[hadiths]] that the Prophet (s), due to his love for receiving and memorizing the Qur'an, repeated it hastily upon reception, so the above verses were revealed.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 25, p. 296.</ref> But, it is mentioned in another commentary that before finishing the [[revelation]], the Prophet (s) recited it in advance and this shows that the Qur'an was previously revealed to the Prophet (s) all at once.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 14, p. 300.</ref> This question that only the concepts in the Qur'an are from God, not the actual words, the above verses are mentioned as arguments that "Qur'an-ah" means "reading" and implies that the words of the Qur'an are from God, not anyone else.<ref>Kārwarzī Waḥy Group, "Ilāhī budan-i alfāẓ-i Qurʾān", p. 35.</ref>


== Merits and Benefits ==
== Merits and Benefits ==
About the merits and benefits of this sura, it is transmitted from the Prophet (s), that "whoever recites the Sura al-Qiyama, I and [[Gabriel]] will testify for him on the Day of Resurrection that he believed in that day and his face will be brighter than other creatures then." Also, it is narrated from [[Imam al-Baqir (a)]] that whoever frequently recites Sura al-Qiyama and acts according to its verses, God will resurrect him the best way with the Prophet (s), while his face is happy until he will pass [[Sirat]] bridge and [[Mizan]].
About the merits and benefits of this sura, it is transmitted from the Prophet (s), that "whoever recites the Sura al-Qiyama, I and [[Gabriel]] will testify for him on the Day of Resurrection that he believed in that day and his face will be brighter than other creatures then."<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 190.</ref> Also, it is narrated from [[Imam al-Baqir (a)]] that whoever frequently recites Sura al-Qiyama and acts according to its verses, God will resurrect him the best way with the Prophet (s), while his face is happy until he will pass [[Sirat]] bridge and [[Mizan]].<ref>Ṣadūq, ''Thawāb al-aʿmāl'', p. 121.</ref>


In ''[[Tafsir Burhan]]'', some benefits are mentioned for this sura such as increasing daily provision, security, popularity among people, strengthening chastity and modesty and also removing weakness and incompetence.
In ''[[Tafsir al-Burhan]]'', some benefits are mentioned for this sura such as increasing daily provision, security, popularity among people,<ref>Baḥrānī, ''al-Burhān'', vol. 5, p. 553.</ref> strengthening chastity and modesty<ref>Baḥrānī, ''al-Burhān'', vol. 5, p. 553.</ref> and also removing weakness and incompetence.<ref>Kafʿamī, ''al-Miṣbāḥ'', p. 459.</ref>
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==References==
==References==
*The material for this article is mainly taken from {{ia|[[:fa:سوره قیامه|سوره قیامه]]}} in Farsi WikiShia.
{{references}}
{{references}}
*Baḥrānī, Sayyid Hashim al-. ''Al-Burhān fī tafsīr al-Qurʾān''. Tehran: Bunyād-i Biʿthat, 1416 AH.
*Kafʿamī, Ibrāhīm b. ʿAlī al-. ''Al-Miṣbāḥ''. Qom: Muḥibbīn, 1423 AH.
*Kārwarzī Waḥy Group. 1382 Sh. Ilāhī budan-i alfāẓ-i Qurʾān. Majalla-yi Maʿrifat 73:30-38.
*Khurramshāhī, Bahāʾ al-Dīn. ''Dānishnāma-yi Qurʾān wa Qurʾān pazhūhī''. Tehran: Dūstān-Nāhīd, 1377 Sh.
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tenth edition. Tehran: Dār al-Kutub al-Islāmīyya, 1371 Sh.
*Maʿrifat, Muḥammad Hādī. ''Āmūzish-i ʿulūm-i Qurʾān''. Tehran: Sāzmān-i Tablīghāt-i Islāmī, 1371 Sh.
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Thawāb al-aʿmāl wa ʿiqāb al-aʿmāl''. Edited by Ṣādiq Ḥasanzāda. Tehran: Armaghān-i Ṭūbā, 1382 Sh.
*Ṭabāṭabāyī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Translated to Farsi by Muḥammad Bāqir Mūsawī. Fifth edition. Qom: Daftar-i Intishārāt-i Islāmī, 1374 Sh.
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān''. Translated to Farsi by Bīstūnī. Mashhad: Āstān-i Quds-i Raḍawī, 1390 Sh.
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{{Resurrection}}
{{Resurrection}}
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