99 - Al Zalzala (The shaking)

4 Tafsir(s) related to verse 99.1

Al-Jalalayn

When earth is shaken, [when] it is rocked for the rising of the Hour, with its [final] quake, with its most violent rocking, one that befits its magnitude,

Ibn Al Kathir

The Day of Judgement what will take place during it, the Condition of the Earth and Condition of ppl

Ibn `Abbas said,

إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا

(When the earth quakes with its Zilzal.) "This means that it will move from beneath it.''

وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا

(And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah's statement,

يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ

(O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.) (22:1) This is also similar to His saying,

وَإِذَا الاٌّرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

(And when the earth is stretched forth, and has cast out all that was in it and became empty.) (84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,

«تُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا أَمْثَالَ الْأُسْطُوَانِ مِنَ الذَّهَبِ وَالْفِضَّةِ، فَيَجِيءُ الْقَاتِلُ فَيَقُولُ فِي هَذَا قَتَلْتُ، وَيَجِيءُ الْقَاطِعُ فَيَقُولُ فِي هَذَا قَطَعْتُ رَحِمِي،وَيَجِيءُ السَّارِقُ فَيَقُولُ: فِي هَذَا قُطِعَتْ يَدِي، ثُمَّ يَدَعُونَهُ فَلَا يَأْخُذُونَ مِنْهُ شَيْئًا»

(The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, `I killed for this' The one who broke the ties of kinship will say, `For this I severed the ties of kinship' The thief will say, `For this I got my hands amputated' Then they will leave it there and no one will take anything from it.)'' Then Allah says,

وَقَالَ الإِنسَـنُ مَا لَهَا

(And man will say: "What is the matter with it'') meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people -- from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah's statement,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu `Abdur-Rahman An-Nasa'i all recorded a Hadith from Abu Hurayrah -- and in the wording of An-Nasa'i's version it states -- that he said, "The Messenger of Allah recited this Ayah,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) Then he said,

«أَتَدْرُونَ مَا أَخْبَارُهَا؟»

(Do you know what is its information) They said, `Allah and His Messenger know best.' He said,

«فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ عَبْدٍ وَأَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، فَهَذِهِ أَخْبَارُهَا»

(Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)'' Then At-Tirmidhi said, "This Hadith is Sahih Gharib.'' Concerning Allah's statement,

بِأَنَّ رَبَّكَ أَوْحَى لَهَا

(Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from `Ikrimah that Ibn `Abbas said,

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(That Day it will declare its information.) "Its Lord will say to it, `Speak.' So it will speak.'' Mujahid commented (on "inspire it''), " He commands it (i.e., to speak). '' Al-Qurazi said, "He will command it to separate from them.'' Then Allah says,

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتاً

(That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, "Ashtat means sects.'' Allah said,

لِّيُرَوْاْ أَعْمَـلَهُمْ

(that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil.

The Recompense for Every Minute Deed Therefore

Allah goes on to say,

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ

(So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,

«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُل وِزْرٌ. فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ طِيَلَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الْمَرْج وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْه وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ. وَرَجُلٌ رَبَطَهَا تَغَنِّـيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَها فَخْرًا وَرِيَاءً وَنِوَاءً فَهِيَ عَلَى ذَلِكَ وِزْر»

(The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him.

When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah was then asked about the donkeys and he said,

«مَا أَنْزَلَ اللهُ فِيهَا شَيْئًا إِلَّا هَذِهِ الْايَةَ الْفَاذَّةَ الْجَامِعَةَ

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ

»

(Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from `Adi that the Prophet said,

«اتَّــقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، وَلَوْ بِكَلِمَةٍ طَيِّـبَة»

(Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he (`Adi) narrated (from the Prophet ):

«لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْـبَسِط»

(Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet said,

«يَا مَعْشَرَ نِسَاءِ الْمُؤْمِنَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاة»

(O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said,

«رُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْرَق»

(Give something to the beggar, even if it is a burnt hoof.) It has been reported from `A'ishah that she gave a single grape in charity and then she said, "To how much dust is it equivelent'' Imam Ahmad recorded from `Awf bin Al-Harith bin At-Tufayl that `A'ishah told him that the Prophet used to say,

«يَاعَائِشَةُ، إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا»

(O `A'ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa'i and Ibn Majah.Imam Ahmad recorded from `Abdullah bin Mas`ud that the Messenger of Allah said,

«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتْى يُهْلِكْنَه»

(Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it.This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

Zalzalah means to shake violently over and over again. Thus, zulzilat-il,ardu means that the earth will be shaken violently by convulsion after convulsion, and since shaking of the earth has been mentioned, it automatically gives the meaning that the entire earth will be shaken and not a limited territory of it. Then, in order to express the great intensity of the earthquake the word zilzalaha has been added, which literally means "its being shaken". It mean: "It will be so shaken as a huge sphere like it ought to be shaken, or shaken to its utmost intensity." Some commentators have taken it to imply the first earthquake with which the first stage of Resurrection will begin, i:e. when all living beings will perish and the present order of the world will be upset. But, according to a large section of them, ii implies the earthquake with which the second stage of Resurrection will begin, i. e. when all the former and the latter generations of mankind will rise back to life. This second commentary seems to be more correct, for the whole subsequent theme supports it.

This same has been expressed in Surah Al-Inshiqaq: 4, thus: "And throws out whatever is within it, and becomes empty." It has several meanings:

(1) It will cast out bodies of the dead in whatever form and state and wherever they may be lying in the earth; and the following sentence indicates that at that time all the scattered parts of the bodies will reassemble and be resurrected once again in the same form and shape as they had been in their first life, for if it were not so, how will they say: "What has happened to the earth ?" It will not only cast out the dead bodies of men but also all traces and evidences of the words, deeds and activities of their former life lying buried in it; the following sentence points out that the earth will narrate all that had happened on its back.

(2) A third meaning also has been given by some Commentators, saying that it will cast out the treasures of gold, silver, jewels and every kind of wealth lying hidden in the earth's belly and man will see it and realize how he thirsted for these things in the world: how he committed murders. thefts, robberies and piracies in the land and sea, usurped the rights of others, waged wars and devastated vast populations. On that Day all that will lie heaped up before him, yet of no avail, but will rather become a means of punishment for him.

Man here may as well imply every man, for after resurrection and coming to senses the first impression of every man will be as to what was happening around him; afterwards he will realize that it was the Resurrection Day. Man may also imply the man who denies the Hereafter, for what he regarded as impossible would be happening in front of him and causing him confusion and bewilderment. As for the believers, they will not be bewildered and' confused, for. everything would be taking place according to their belief and conviction. To an extent, this second meaning is supported by verse 52 of Surah Ya Sin, in which it has been said that the deniers of the Hereafter at that time will exclaim: "Ah, who has roused us from our sleeping-place?".And the reply given would be: "This is the same which the Merciful God had promised; and the Messengers sent by God had spoken the truth." This verse does not expressly say that this answer to the disbelievers would actually be given by the believers, for there is no indication of it in the verse. The probability, however, is that the believers will give them this answer.

According to Hadrat Abu Hurairah, the Holy Prophet (upon whom be peace) recited this verse and asked: "Do you know what annals it will relate ?" The people said: "Allah and His Messenger have the best knowledge." Thereupon the Holy Prophet said: "The annals are that the earth will testify to the deeds which every man and woman has done on its back." She will say: "He or she had done such and such a thing on such and such a day. These will be the annals the earth will narrate." (Musnad Ahmad, Tirmidhi, Nasa'i, Ibn Jarir, 'Abd bin Humaid, Ibn al-Mundhir, Hakim, Ibn Marduyah, Baihaqi in Ash-Sbu'ab). According to Hadrat Rabi'al-Kharashi, the Holy Prophet said: "Beware of the earth, for it is your root and basis, and there is nothing which a person does on it, and it will not report, whether it is good or bad." (Mu jam at-Tabarani). Hadrat Anas reports that the Holy Prophet said: "The earth on the Day of Resurrection will bring out every act that would have been done on its back. Then he recited these verses." (Ibn Marduyah, Baihaqi). About Hadrat 'Ali it is related that when he distributed the money of the Bait al-Mal (public treasury) among the needy ones and thus emptied it, he would perform two rakahs of the Prayer in it and say: "You will have to bear witness that I filled you with justice and emptied you with justice."

It might have been difficult for a man of ancient times to understand how the earth will speak and narrate the annals and events happening on it on the Resurrection Day, but in the present age of scientific discoveries and the inventions of cinema, loudspeaker, radio, television, tape-recorder, electronic equipment, etc., it is no longer difficult to understand how the earth will narrate its annals. The impression of whatever man speaks is preserved in the air, in the radio waves, on the particles of the walls and floors and ceilings of the houses, and on the environments of the road, plain or field if he spoke outside the house. If Allah so wills He can make these things repeat all these voices precisely in the way these were uttered in the first instance by man. Man at that time will hear with his ears and know that it was his own voice, and all his acquaintances also will testify that whatever they were hearing was the person's own voice and his own accent. Then whatever man has done anywhere on the earth, and in whatever state, has had its impression on everything of the environment and its image inscribed on it. Even if he did something in pitch dark, there are such rays in the Kingdom of God for which darkness and light make no difference; they can preserve his image in any case. All these images will pass before man on the Resurrection Day like a motion picture, and will show him when and where he had done something during his life on the earth.

The fact is that although Allah directly knows whatever a man does, yet in the Hereafter when He will establish His Court, He will punish every culprit only after fulfilling all the demands of justice. Any case which is brought before His Court against a criminal will be proved with such perfect evidence that no room will be left to doubt his being a criminal. The first and foremost evidence against him is the record in which the two recording angels are recording his each word and deed. (Qaf: 17-18, AI-Infitar: 10-12). This record will be handed over to him and he will be asked to read it, for "you yourself suffice as reckoner against yourself." (Bani Isra'il: 14). Reading it man will be bewildered, for "it has left nothing un-recorded of our deeds, small or great." (Al-Kahf: 49). Then there is man's own body which he had used in the world. In Allah's Court his own tongue will bear witness as to what he had been speaking through it in the world, his own hands and feet will bear witness as to what deeds he had committed through them (An-Nur: 24). His eyes and his ears will bear witness as to what he saw and heard by their means. Even the skin of his body will bear witness to his deeds. Bewildered he will ask his limbs, "Why have you borne witness against me?" They will reply: "The same God Who has given speech to everything has given us speech." (Ha Mim As-Sajdah: 20-22). On top of these, there will be the witnesses which will be presented from the earth and all its environments, in which man will hear his own voice by his own ears and see the exact pictures of his own deeds by his eyes. Furthermore, the ideas, motives and aims hidden in the heart of man and the intentions with which he had performed every deed will be brought out and placed before him as is stated in Surah Al-`Adiyat below. That is why with the production of such absolute, clear and undeniable proofs, man will be confounded and he will be left with no chance to say anything in self-defense to excuse himself. (Al-Mursalat 35-36)

This can have two meanings:

(1) That each man with present himself in his own individual capacity--families, groups, parties, nations, all will scatter away. This thing has been said at other places also in the Qur'an, e.g., according to Surah Al-An`am 94, Allah on that Day will say to the people "So, you have come before Us all alone, as We created you at first", and in Surah Maryam: "He will appear before Us all alone" (v 80), and "Everyone of them will be presented before Him individually on the Resurrection Day" (v 95)

(2) That the people who during thousands and thousands of years had died at different places; will be rising from different corners of the earth and proceeding in groups, as has been said in Surah An-Naba "The day the Trumpet is blown, you will come out in crowds." (v 18)

Apart from these, there is no room in the word ashtatan for the meanings, which different commentators have given, and are, therefore, outside the literal bounds of this word, although they are correct by themselves and in accordance with the conditions depicted of the Resurrection Day in Qur'an and the Hadith.

This can have two meanings:

(1) That they are shown their deeds, i. e., each one told what he did in the world; and

(2) that they are shown the rewards of their deeds.

Although this second meaning also can be taken of the words li yurau' jaza'a a malahum (so as to be shown the rewards of their deeds) but li yurau' a malahum (so as to be shown their deeds). Therefore, the first meaning only is preferable, especially when at several places in the Qur'an it has been stated clearly that the disbeliever and the believer, the righteous and the wicked, the obedient and the disobedient, all will be given their records (e.g. see Al-Haqqah: 19, 25; Al-Inshiqaq: 7, 10). Evidently, there is no difference between showing somebody his deeds and handing over to him his record. Furthermore, when the earth will narrate whatever had happened on her, the whole picture of the conflict between the Truth and the falsehood that has been raging since the beginning of time and will continue to rage till the end, also will appear before the people and they will see what part the truth-loving people played in it and what vile deeds did the supporters of falsehood commit against them. It may well be that the people will hear with their own ears all the speeches and dialogues of the callers to right guidance and of the publicists of error and evil; the whole record of the writings and literature produced by the two sides will be placed intact before them, and the people gathered together in the Plain of Assembly will see with their own eyes the persecution of the lovers of Truth by the worshipers of falsehood and all the scenes of the bitter conflict that raged between the two parties.

A simple and straightforward meaning of this statement, and it is right and correct, is that not an atom's weight of good or evil done by a person, will have been left unrecorded in his conduct book, and he will see it in any case. But if seeing is taken to imply seeing its reward and punishment, it will be wrong to take it in the meaning that in the Hereafter every person will be rewarded for his most minor offence, and no one will be left un-rewarded for a good and unpunished for an evil done by him. For in the first place, it would mean that each evil act will be punished and each good act rewarded separately; secondly, it also means that no believer, however righteous and virtuous, will remain safe from being punished for a most ordinary error, and no disbeliever, however wicked and iniquitous, will be left unrewarded for a most ordinary good act, Both these meanings are opposed not only to the explanations given in the Qur'an and the Hadith, but also to reason. From the point of view of reason, it is not understandable that a master would refuse to pardon a most loyal and dutiful servant for a most minor error, and along with rewarding for each act of service and obedience, would also punish him for each and every error. Likewise, this also is not understandable from the viewpoint of reason that a person brought up and favoured by you should prove disloyal and treacherous and ungrateful in spite of your favors, and you, over-looking his collective attitude, should punish him for each act of treachery separately and reward him for each, even if most insignificant, act of service separately. As for the Qur'an and the Hadith, they have laid down a detailed law of rewards and punishments for the different categories of the people, be they believers, hypocrites, disbelievers, righteous believers; erring believers, wicked and sinful believers, common disbelievers, or wicked and mischievous disbelievers, and these rewards and punishments pervade the entire life of man, from there to the Hereafter.

In this connection, the Qur'an has stated, in principle, certain things explicitly:

First, that the deeds of the disbelievers, idolaters and hypocrites (i.e., the deeds regarded as virtuous) have been rendered vain; they will receive no reward for them in the Hereafter; if at all they deserve a reward for them, they will receive it here in the world. For this, see Al-A'raf: 147, At-Taubah: 17, 67-69; Hud: 15-16; Ibrahim: 18; Al-Kahf: 104-105; An-Nur: 39; Al-Furgan: 23; AlAhzab: 19; Az-Zumar: 65; Al-Ahqaf: 20.

Second, that evil will be punished to the extent that evil has been committed, but the good deeds will be rewarded much more generously than what they will actually deserve. At some places it has been explicitly stated that a good act will have a ten-fold reward for it, and at others that Allah will increase the reward of the good act as much as He will please. For this, see AI-Baqarah: 261, AI-An`am: 160, Yunus: 26-27, An-Nur: 38, Al-Qasas: 84, Saba: 37, Al Mu'min:40.

Third, that if the believers abstained from major sins, their ordinary offenses will be forgiven. (An-Nisa': 31, Ash-Shura: 37, An-Najm: 32).

Fourth, that the righteous believer shall have an easy reckoning, his evils will be overlooked and he will be rewarded according to his best deeds. (Al`Ankabut: 7, Az-Zumar: 35, Al-Ahqaf: 16, Al-Inshiqaq: 8).

The Hadith also is very explicit in this regard. In the commentary of Sarah Al-Inshiqaq above, we have cited the Ahadith which have been reported from the Holy Prophet in connection with the explanation of easy reckoning and severe accountability. (See E.N. 6 of Al-lnshiqaq). Hadrat Anas says that once Hadrat Abu Bakr Siddiq was having his meals with the Holy Prophet (upon whom be peace). In the meantime this verse was revealed. Hadrat Abu Bakr withdrew his hand from food and said: "O Messenger of Allah, shall I see the result of every little evil that I have happened to commit?" The Holy Prophet replied: "O Abu Bakr, whatever unpleasant and troublesome things you experience in the world, will compensate for the little evils that you happened to commit, and Allah is reserving every little good that you do for your Hereafter," (Ibn Jarir, Ibn Abi Hatim, Tabarani in AI-Ausat, Baihaqi in Ash-shu ab. Ibn al-Mundhir, Hakim, Ibn Marduyah, `Abd bin Humaid). The Holy Messenger of Allah had explained this verse also to Hadrat Abu Ayyub Ansari, saying: "Whoever from among you dces good will have his reward in the Hereafter, and whoever commits an evil will suffer punishment for it in this very world in the form of misery and disease. (Ibn Marduyah). Qatadah has related this saying of the Holy Prophet (upon whom be peace) on the authority of Hadrat Anas: "Allah does not wrong a believer in the world: He provides him sustenance in lieu of his good deeds; in the Hereafter He will reward him for these. As for the disbeliever, he is recompensed for his good deeds in the world itself; then when Resurrection takes place, he, will have no good work left to his credit." (lbn Jarir). Masruq has related from Hadrat `A'ishah that she asked the Holy Prophet "In the pre-Islamic days of ignorance `Abdullah bin Jud`an treated his kindred kindly, fed the poor, received his guests well, earned freedom for the captives. Will this be of any use to him in the Hereafter ? The Holy Prophet replied: No, he never said omit death: Rabbighfir-li khati'ati yaum ad-din. `My Lord, forgive me my errors on the Judgement Day. " (lbn Jarir) The Holy Prophet gave similar replies also in respect of the other people, who did good deeds in the pre-Islamic days, but died as pagans. But there are certain other sayings of the Holy Prophet, which show that although the good done by a disbeliever cannot save him from the fire of Hell, yet in Hell he will not be subjected to the severe punishment which will be the lot of the wicked, sinful and villainous disbelievers, e.g. according to a Hadith, Hatim Ta'i in view of his generosity will be subjected to a light punishment in Hell (Ruh al-Ma `ani).

However, this verse warns man of a truth of vital importance which is this: Even a most ordinary good has its own weight and its own value, and the same is also true of evil: even a most ordinary evil will also be considered and taken into account; it will not just be overlooked. Therefore, no good act, however small and insignificant, should be left, undone, for many such good acts can collect and be regarded as a major good not in the reckoning with Allah. Likewise, even a most ordinary evil also should not be committed, for a large number of such ordinary errors can become serious sins. The same thing has been described by the Holy Prophet (upon whom be peace) in several Ahadith. According to, a tradition related in Bukhari and Muslim, on the authority of Hadrat `Adi bin Hatim, the Holy Prophet said: "Save yourselves from the fire of Hell even if it be by giving away a bit of a date, or by uttering a good word." Again from Hadrat `Adi, in an authentic tradition, the Holy Prophet's saying has been reported: "Do not look upon any good work as insignificant, even if it be emptying a bucket into the vessel of one asking for water, or receiving a brother. of yours with a pleasant face. " According to a tradition reported in Bukhari from Hadrat Abu Hurairah, the Holy Prophet, addressing the women, said: "O Muslim women, no woman should look upon sending a gift to her neighbor as mean, even if it be the hoof of a goat." A tradition has been related in Musnad Ahmad, Nasa'i and Ibn Majah from Hadrat 'A'ishah, saying that the Holy Prophet said: "O `A'ishah, abstain from the sins which are looked upon as trivial, for they too will be inquired about by Allah." Musnad Ahmad contains a tradition from Hadrat `Abdullah bin Mas'ud, saying that the Holy Prophet said: "Beware of minor sins, for they will gather together on man so much so that they will kill him. " (For the distinction between the grave and the trivial offenses., see E.N. 53 of An-Nisa' and E.N. 32 of An-Najm).

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (When Earth is shaken with her (final) earthquake): '(When Earth is shaken with her (final) earthquake) He says: the earth is shaken and quaking and all that which is on it of trees, mountains and building is crumbling down