The document discusses accountability after death in three parts. It argues that the Quran clearly states that people will face hardship or ease in life based on how they followed God's message. It criticizes scholars and translators who suggest accountability only occurs on Judgment Day, contradicting the Quran. Verses are discussed showing people rising from their graves and being accountable immediately after death.

1. ACCOUNTABILITY AND CYCLE OF BIRTH
PART 4
ACCOUNTABILITY IS DONE SOON AFTER DEATH
Cyclic rebirth, next life or the life hereafter
We have seen in part 3 of my article how easily our scholars try to get
away from reality and hold responsible the system and corrupt
leadership that put innocent people in miserable conditions because of
the ‘social injustice’. In a way, these scholars and their followers could
be right because they have their moral and religious duties to protect
their ‘traditional rendering belief’no matter whether it is right or wrong.
They have no answers to the questions about why some people live in
miserable conditions and why some people face economicaland moral
hardship throughout their lives comparing to those who are satisfied and
happy in their lives without much struggle. Unlike our confused scholars
who always make empty excuses of corrupt systems and social injustice,
the Quran gives clear cut answer to these questions:
ُ‫ه‬َ‫ل‬ َّ‫ن‬ِ‫إ‬َ‫ف‬ ‫ي‬ ِ‫ر‬ْ‫ك‬ِ‫ذ‬ ‫ن‬َ‫ع‬ َ‫ض‬َ‫ر‬ْ‫ع‬َ‫أ‬ ْ‫ن‬َ‫م‬َ‫و‬‫ا‬ً‫ك‬‫ن‬َ‫ض‬ ً‫ة‬َ‫ش‬‫ي‬ِ‫ع‬َ‫م‬
And whoever turns away from My message - indeed, he will
have economical hard depressed life (20/124)
‫"ذ‬ ‫میرے‬ ‫جو‬ ‫اور‬‫ہے‬ ‫موڑتا‬ ‫منہ‬ ‫سے‬ )‫نصیحت‬ ‫کر"(درس‬‫لیے‬ ‫کے‬ ‫س‬ُ‫ا‬‫معاشی‬‫زندگی‬‫جاتی‬ ‫ہو‬ ‫تنگ‬
‫ہے‬(20/124)
‫ا‬ً‫ك‬‫ن‬َ‫ض‬ = Hardship, ً‫ة‬َ‫ش‬‫ي‬ِ‫ع‬َ‫م‬ Economic sustenance of life
The fundamental truth is laid down in the above Verse of the Quran but
somehowif we are still adamant to keep our traditional thoughts and not
ready to understand the clear wording of the Quran then we must revise
our translation of the relevant verses of the Quran in the context of the
grammar and formation or structure of the sentence in the original Arabic
text of the Quran. I am sure, whilst reading the translations of the Quran,
you have noticed that the translators do not always keep the original
grammar of the verses in their translations. For example, one translator
translates-“Allah says” another translates the same verse as –“Allah will
say” a further translation of the same verse could be- “Allah said” and a
next translation will be –“Allah has said”

2. Don’t you think that there is a differencebetween the past, present,
future (far future and near future) or it does not make any change in the
actual wording of the Quran to understand it as it should be?
This is another cause for confusion,for those who do not ponder and
always struggle in picking and choosing the words and phrases from
differentverses to prove that they were right. Many people claim that
there is no grammar in the Quran and neither has it beenrevealed in
Arabic. They are very much deluded because Allah says:
ٌ‫ن‬‫ي‬ِ‫ب‬ُّ‫م‬ ٌّ‫ي‬ِ‫ب‬َ‫ر‬َ‫ع‬ ٌ‫ن‬‫ا‬َ‫س‬ِ‫ل‬ ‫ا‬َ‫ذ‬ََٰ‫ه‬
This is Arabic, pure and clear (16/103)
ْ‫م‬ُ‫ه‬َّ‫ل‬َ‫ع‬َ‫ل‬ َ‫ك‬ِ‫ن‬‫ا‬َ‫س‬ِ‫ل‬ِ‫ب‬ ُ‫ه‬‫َا‬‫ن‬ ْ‫ر‬َّ‫س‬َ‫ي‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬َ‫ف‬َ‫ون‬ُ‫ر‬َّ‫ك‬َ‫ذ‬َ‫ت‬َ‫ي‬
Certainly, We have made this (Qur'an) easy in your language, in order that they
may repeat (understand) (44/58)
َ‫ون‬ُ‫ل‬ِ‫ق‬ْ‫ع‬َ‫ت‬ ْ‫م‬ُ‫ك‬َّ‫ل‬َ‫ع‬َّ‫ل‬ ‫ا‬ًّ‫ي‬ِ‫ب‬َ‫ر‬َ‫ع‬ ‫ا‬ً‫ن‬‫آ‬ ْ‫ر‬ُ‫ق‬ ُ‫ه‬‫َا‬‫ن‬ْ‫ل‬َ‫ع‬َ‫ج‬ ‫ا‬َّ‫ن‬ِ‫إ‬
[43:3] Surely, We have made it a Qur’an in clear, Arabic language so that you
may understand.
‫یقینا‬‫سمجھو۔‬ ‫سے‬‫ا‬ ‫لوگ‬ ‫تم‬ ‫تاکہ‬ ‫ہے‬ ‫بنایا‬ ‫قرآن‬ ‫کا‬ ‫زبان‬ ‫عربی‬ ‫سے‬‫ا‬ ‫نے‬ ‫ہم‬(43/3)
َ‫ون‬ُ‫ل‬ِ‫ق‬ْ‫ع‬َ‫ت‬ ْ‫م‬ُ‫ك‬َّ‫ل‬َ‫ع‬َّ‫ل‬ ‫ا‬ًّ‫ي‬ِ‫ب‬َ‫ر‬َ‫ع‬ ‫ا‬ً‫ن‬‫آ‬ ْ‫ر‬ُ‫ق‬ُ‫ه‬‫َا‬‫ن‬ْ‫ل‬َ‫نز‬َ‫أ‬ ‫ا‬َّ‫ن‬ِ‫إ‬
(12/2) surely, We have sent down the Quran in Arabic, so that you may
understand.
‫کرو۔‬ ‫عقل‬ ‫تم‬ ‫تاکہ‬ ‫کیا‬ ‫نازل‬ ‫پر‬ ‫طور‬ ‫کے‬ ‫قرآن‬ ‫عربی‬ ‫اسے‬ ‫نے‬ ‫ہم‬ً‫ا‬‫یقین‬(12/2)
Like other languages, the Arabic language also provides the basic terms
of verbs, adverbs, prepositions,conjunctions and articles to express the
correctmeaning of a sentence. The same grammar is applied in the
metaphors as well. However, most of the verses of the Quran in which
‘life after death’, ‘hereafter’ and accountability is mentioned are
dishonestly translated in the future tense to divert the reader’s attention
towards the traditional thoughts or non Quranic beliefs of the translators.
So the readers of the Quran can be misguided that nothing will happen
before Qyamah. In other words they have been preaching through their
misleading interpretation of the Quran, that man will go to sleep after his
death and will be raised again on the day of Qyamah for his
accountability and then he will be recompensed.This illogical concept is
not only against the education of the Quran but also against our
essential ‘belief’in the hereafter. Our scholars, translators and

3. interpreters of the Quran do their best to make us ‘nonbelievers’. They
do not want the readers to think independentlyand dig out the reality
after comparing their wrong translation with the original Arabic text of the
Quran. This is the reason why they use ‘brackets’ in the translations of
verses of ‘hereafter’ and ‘life after death’ and write in between their own
misleading words like ( on the day of Qyamah), ( on the day of
resurrection), ( on the last day of judgement) or ( when they will be
raised from their graves). Some of them argue and explain in the
commentary that ‘such and such verse, also refers this (their non
Quranic thoughts) but in fact they have failed to understand what is said
in their referred ‘such and such’ verse?
َ‫ون‬ُ‫ل‬َ‫س‬ ْ‫ر‬ُ‫م‬ْ‫ال‬ َ‫ق‬َ‫د‬َ‫ص‬ َ‫و‬ ُ‫ن‬ ََٰ‫م‬ْ‫ح‬َّ‫الر‬ َ‫د‬َ‫ع‬ َ‫و‬ ‫ا‬َ‫م‬ ‫ا‬َ‫ذ‬ََٰ‫ه‬ ‫َا‬‫ن‬ِ‫د‬َ‫ق‬ْ‫ر‬َّ‫م‬ ‫ن‬ِ‫م‬ ‫َا‬‫ن‬َ‫ث‬َ‫ع‬َ‫ب‬ ‫ن‬َ‫م‬ ‫َا‬‫ن‬َ‫ل‬ْ‫ي‬ َ‫و‬ ‫ا‬َ‫ي‬ ‫وا‬ُ‫ال‬َ‫ق‬
They exclaim: “Oh, woe unto us! Who has roused us from our sleeping
quarters?”This is whatthe Mercy-givingpromised;the Messengers were
telling the truth."(36/52)
‫کر‬ ‫گھبرا‬‫نے‬ ‫رحمان‬ ‫جو‬ ‫ہے‬ ‫یہی‬ ‫اٹھایا‬ ‫سے‬ ‫خوابگاہ‬ ‫ہماری‬ ‫ہمیں‬ ‫نے‬ ‫کس‬ ‫افسوس‬ ‫ہائے‬ ‫گے‬ ‫کہیں‬
‫تھا‬ ‫کہا‬ ‫سچ‬ ‫نے‬ ‫رسولوں‬ ‫اور‬ ‫تھا‬ ‫کیا‬ ‫وعدہ‬(36/52)
َ‫ن‬ِ‫م‬ ‫م‬ُ‫ه‬ ‫ا‬َ‫ذ‬ِ‫إ‬َ‫ف‬ ِ‫ور‬ُّ‫ص‬‫ال‬ ‫ي‬ِ‫ف‬ َ‫خ‬ِ‫ف‬ُ‫ن‬ َ‫و‬َ‫ون‬ُ‫ل‬ِ‫س‬‫ن‬َ‫ي‬ ْ‫م‬ِ‫ه‬ِ‫ب‬َ‫ر‬ َٰ‫ى‬َ‫ل‬ِ‫إ‬ ِ‫ث‬‫ا‬َ‫د‬ْ‫ج‬َ ْ‫اْل‬
And the trumpetwillbe blown and,at once,they will rise up from their
graves,and rush forth to theirLord. (36/51)
‫طرف‬ ‫کی‬ ‫رب‬ ‫اپنے‬ ‫کر‬ ‫نکل‬ ‫سے‬ ‫قبروں‬ ‫اپنی‬ ً‫ا‬‫فور‬ ‫وہ‬ ‫تو‬ ‫گا‬ ‫جائے‬ ‫پھونکا‬ ‫صور‬ ‫اور‬
‫گے‬ ‫آئیں‬ ‫چلے‬ ‫دوڑے‬(36/51)
ُ‫خ‬ٌ‫ر‬ِ‫ش‬َ‫ت‬‫ن‬ُّ‫م‬ ٌ‫د‬‫ا‬َ‫ر‬َ‫ج‬ ْ‫م‬ُ‫ه‬َّ‫ن‬َ‫أ‬َ‫ك‬ ِ‫ث‬‫ا‬َ‫د‬ْ‫ج‬َ ْ‫اْل‬ َ‫ن‬ِ‫م‬ َ‫ون‬ُ‫ج‬ُ‫ر‬ْ‫خ‬َ‫ي‬ ْ‫م‬ُ‫ه‬ُ‫ر‬‫ا‬َ‫ص‬ْ‫ب‬َ‫أ‬ ‫ا‬ً‫ع‬َّ‫ش‬
With downcasteyes,they come forth from the graves as they were
locustsspread abroad,(54/7)
‫سے‬ ‫قبروں‬ ‫ہوئے‬ ‫جھکائے‬ ‫آنکھیں‬ ‫اپنی‬‫طرح‬ ‫س‬‫ا‬‫ہوئی‬ ‫پھیلی‬ ‫وہ‬ ‫گویا‬ ‫گے‬ ‫پڑیں‬ ‫نکل‬
‫ہیں‬ ‫ٹڈیاں‬(54/7)
َ‫ون‬ُ‫ض‬ِ‫ف‬‫و‬ُ‫ي‬ ٍ‫ب‬ُ‫ص‬ُ‫ن‬ َٰ‫ى‬َ‫ل‬ِ‫إ‬ ْ‫م‬ُ‫ه‬َّ‫ن‬َ‫أ‬َ‫ك‬ ‫ا‬ً‫ع‬‫ا‬َ‫ر‬ِ‫س‬ ِ‫ث‬‫ا‬َ‫د‬ْ‫ج‬َ ْ‫اْل‬ َ‫ن‬ِ‫م‬ َ‫ون‬ُ‫ج‬ُ‫ر‬ْ‫خ‬َ‫ي‬ َ‫م‬ ْ‫و‬َ‫ي‬
The day when they shall come out of their graves in a rush, as if they
were racing to a goal, (70/43)
‫قبر‬ ‫ہوئے‬ ‫دوڑتے‬ ‫وہ‬ ‫دن‬ ‫جس‬‫طرف‬ ‫کی‬ ‫نشان‬ ‫ایک‬ ‫وہ‬ ‫کہ‬ ‫گویا‬ ‫گے‬ ‫پڑیں‬ ‫نکل‬ ‫سے‬ ‫وں‬
‫ہیں‬ ‫جارہے‬ ‫چلے‬ ‫دوڑے‬(70/43)
The verse 36/52 َ‫د‬َ‫ص‬ َ‫و‬ ُ‫ن‬ ََٰ‫م‬ْ‫ح‬َّ‫الر‬ َ‫د‬َ‫ع‬ َ‫و‬ ‫ا‬َ‫م‬ ‫ا‬َ‫ذ‬ََٰ‫ه‬ ‫َا‬‫ن‬ِ‫د‬َ‫ق‬ْ‫ر‬َّ‫م‬ ‫ن‬ِ‫م‬ ‫َا‬‫ن‬َ‫ث‬َ‫ع‬َ‫ب‬ ‫ن‬َ‫م‬ ‫َا‬‫ن‬َ‫ل‬ْ‫ي‬ َ‫و‬ ‫ا‬َ‫ي‬ ‫وا‬ُ‫ال‬َ‫ق‬َ‫ق‬
َ‫ون‬ُ‫ل‬َ‫س‬ ْ‫ر‬ُ‫م‬ْ‫ال‬ is usually referred in favour of their argument who believe that

4. everything will be done on the day of Qyamah and nothing will happen
just after death, i.e. man will enjoy an undisturbed asleep till the ‘last day
of judgement’ no matter whatever he had beendoing in his life on Earth.
For their further satisfactionI have mentioned above the three more
similar verses from the Quran- 36/51,54/7 and 70/43 but I would like to
ask them the following questions?
1- Where the establishment of Qyamah or the last day of judgement
is mentioned in these verses?
2- What grammatical tense is used in the original Arabic text of these
verses i.e. past, presentor future?
3- Who are addressedin these verses?
4- Are all people buried in the graves?
Obviously they do not have any solid answer exceptthe usual weak
arguments derived by illogically engineering of the words from here to
there or from one verse to another, ignoring grammatical rules because
they have to say something to protect their wrong ideology. The verse
36/52 starts from ‘Qalo ‫’قالوا‬ which is a ‘past tense’ and should actually
be translated as ‘they said’ but in this verse our scholars translated ‘Qalo
‫’قالوا‬ in the meaning of ‘they will say’. Perhaps we should learn grammar
before translating the Quran! Likewise the verses 36/51,54/7 and 70/43
contain َ‫خ‬ِ‫ف‬ُ‫ن‬ and َ‫ون‬ُ‫ج‬ُ‫ر‬ْ‫خ‬َ‫ي‬ again in the past tense. However, an action in
the past may be considered inpresent to determine the continuity of that
action from the past but it cannot be translated in absolute ‘future’.
Had they seen the verses before and after the above mentioned verses,
they would have found that these verses belong to nonbelievers only
and they do not apply to the believers who accepted the signs of Allah
(SWT)and the message ofthe Prophet(PBUH). Furthermore, the
majority of nonbelievers do not bury their deceased.What about those
who die in a plane or a ship crash? If this is the case, then how can we
refer these verses to the whole of mankind and make a rule that
everyone goes to sleep after death and will be raised up from their
graves on the day of Qyamah? Some extra genius people argue that
these graves are in the realm of the hereafter i.e. in Burzakh or may be
the human spirits are kept in some compressed form till Qyamah etc.
This is just a fake try to protecttheir non Quranic believe in the hereafter
because the Quran refers to ‘bodies’,not only to the souls. Example of
locusts or grasshoppers(‫اد‬َ‫ر‬َ‫ج‬) in the verse 54/7 also refers to body or
material. Therefore,the scenario mentioned in these verses is entirely
differentto what we have assumed or translated, which will be fully

5. explained in my further articles. However, before moving further to the
subjectI would like to mention in brief the rules of Arabic grammar so
that we can establish a better understanding of the Quran as a whole,
especiallythe verses relevant to our topic. In this article we will discuss
about formation of the future tense. Past, presentand rest of the
grammar will also come into our discussionin further articles.
In Arabic language a future tense is formed by adding prefixeither 'sa'
‫سـ‬ or 'saufa' ‫سوف‬
If you leave it off you won't be expressing future particle. So it should be
written and pronounced in the future tense. In Arabic, allegory, metaphor
or even colloquial forms like idiomatic, slang, informal and
conversational language, there should be an indicator of the future,
because the verb's form itself is the same as the present ‫المضارع‬ such as:
I write aktub ‫أكتب‬ (present tense)
I will write sa-aktub ‫سأكتب‬ or saufa-aktub ‫أكتب‬ ‫سوف‬ (future tense)
Hence, in order to form the future, we need either sa or saufa.The
choice of sa or saufa does not really have to do with personal
preferences but rather with the connotation i.e. saufa ‫سوف‬ for actions
situated far in the future and sa ‫سـ‬ for the nearer future which is
translated in Urdu as "‫قريب‬ ‫عن‬" - which is also an Arabic term like "very
soon". Such as:
‫الغرفة‬ ‫هذه‬ ‫إلى‬ ‫أدخل‬ ‫سوف‬ (I will go to the classroom)
‫الغرفة‬ ‫هذه‬ ‫إلى‬ ‫سأدخل‬ (I'm going to the classroom [very soon])
ً‫ا‬‫تفاح‬ ُ‫ل‬‫آك‬ (I eat apples)
‫تفاحا‬ ُ‫ل‬‫سـآك‬ (I will eat apples)
Therefore,the imperfect presentverb (‫)المضارع‬ is just an unfinished
action and for a future connotation we either need to use the prefixes
“SA ‫س‬ “ or “SAUFA ‫”سوف‬ or give a future time frame to make a future
tense.
Prefix “SA ‫”سـ‬ is actually a short version of “SAIER ‫.”ساير‬If “SA ‫سـ‬ “did
come from a verb like “SAR ‫”سار‬ which has a meaning of "going to", it
would explain the given distinction betweennear and distant future and it
will be used as a future tense marker.

6. However, the vastly commonway to negate a future action or form a
future negative tense in Arabic is by using the particle ‫لن‬ “Lan” such as:
‫الغرفة‬ ‫هذه‬ ‫إلى‬ ‫أدخل‬ ‫لن‬
Sometimes the use of “QAD ‫د‬َ‫ق‬” conveys the idea of Future. Actually the
particle ‫د‬َ‫+ق‬ imperfecttense meaning “perhaps” which also denotes a
future action or event as possibilitysuch as: ُ‫ب‬ُ‫ت‬‫ک‬َ‫ی‬ ‫د‬َ‫ق‬ perhaps, he will write,
or َ‫ح‬َ‫ل‬ْ‫ف‬َ‫أ‬ ْ‫د‬َ‫ق‬ etc.
Moreover, the indication of the future tense in dialectal Arabic of different
regions of Arab peninsula is varied from one dialect to the next. In some
particular cases,the words meaning "want to" (‫أن‬ ‫أريد‬ / ‫,)بدي‬ "go to" (‫,)أروح‬
"intend to"(‫/نويت‬ ‫,)ناوي‬ “going to” (ً‫ا‬‫)غد‬ may convey an idea of an action
taking place in the near future but the use of these words to give the
idea of the future tense is a little unusual.
Therefore,you can only translate the verses of the Quran in the future
tense if indicators like “SA ‫س‬ “ or “SAUFA ‫”سوف‬ are used as a future
tense marker in the verses of the Quran or if there is an adverb referring
to the future with its context such as “QAD ‫د‬َ‫ق‬” with the timeframe for the
future.
English language again provides examples of the above because
English does not have a future tense formed by verb but it is expressed
and constructed with the auxiliary verb will or shall like “SA ‫س‬ “or
“SAUFA ‫”سوف‬ in Arabic. Expressionof futurity is also supplied by the
context or timeframe, with the use of temporal adverbs such as "later",
"next year" or “tomorrow” etc.
It is sometimes possibleto mark the time of an occurrence as being in
the past or future not relative to the presentmoment (the moment of
speaking), but relative to a time of reference,which can itself be in the
past or future relative to the presentmoment. Thus an occurrence may
be marked as taking place in the "past of the future", "future of the past",
etc. The good examples of Relative and Absolute tense in which the
time they refer to cannot be known without context or timeframe.
In a language like Arabic with relative tense, however, both situations
would be describedas "’A’ said that he will come." Because the time of
arrival is later than the time of his words (that is, the momentwhen ‘A’
actually came was some time after the momentwhen he was talking),
the verb come mustbe in the future tense, regardless of whether it is
past, present,or future of the current moment.

7. For the "past of the past" (pluperfect)is a type of verb form, traditionally
treated as one of the tenses of certain languages including Arabic, used
in referring to something that occurred earlier than the time being
considered,when the time being considered is already in the past. The
pluperfectis equivalent to English verb forms such as "had sent" or “had
done" etc. which refers to something that occurred "more" (further) in the
past than the perfect. The same term is used in relation to the grammar
of other languages in addition to Arabic.
The past of the future, marking an occurrence expected to take place
before some future reference time, is typically marked by a future perfect
form , as in the English "I will have finished by tomorrow afternoon.
Use of modal verbs with future meaning, to combine the expressionof
future time with certain modality: "I must do this" , "We should help
him"; "I can get out of here"; "We may win"; "You might succeed ". The
same modal verbs are also used in Arabic and especiallyin the Quran
such as َ‫ح‬َ‫ل‬ْ‫ف‬َ‫أ‬ ْ‫د‬َ‫ق‬ etc.
The same rules should be applied in the translation of the Quran no
matter whether the portion of the Quran to be translated is in
metaphorical or colloquial form.
Some people assert that the Quran is in metaphorical language and they
understand the whole Quran metaphorically, being ignorant of the fact
that the whole Quran is not interpreted as metaphor, exceptonly
wherever Allah (SWT)Himself,has explained His metaphorical words in
the Quran. One such example is the explanation of the hellfire given in
the Quran.
ُ‫ة‬َ‫د‬َ‫ق‬‫و‬ُ‫ْم‬‫ل‬‫ا‬ ِ‫ه‬‫اَّلل‬ ُ‫ار‬َ‫ن‬(104/6)
This is the fire kindled by Allah (104/6)
‫ا‬ ‫یہ‬‫ﷲ‬‫ہے‬ ‫آگ‬ ‫ہوئی‬ ‫بھڑکائی‬ ‫کی‬(104/6)
ِ‫ة‬َ‫د‬ِ‫ئ‬ْ‫ف‬َْ‫اْل‬ ‫ى‬َ‫ل‬َ‫ع‬ ُ‫ع‬ِ‫ل‬‫ه‬‫ط‬َ‫ت‬ ِ‫ِت‬‫ه‬‫ل‬‫ا‬(104/7)
Which rises over the hearts (104/7)
‫گی‬ ‫لپٹے‬ ‫جا‬ ‫پر‬ ‫دلوں‬ ‫جو‬(104/7)
َ‫ن‬‫و‬ُ‫ب‬ِ‫س‬ْ‫ك‬َ‫ي‬ ‫وا‬ُ‫ن‬‫ا‬َ‫ك‬‫ا‬َِ‫ِب‬ ُ‫هار‬‫ن‬‫ال‬ ُ‫م‬ُ‫اه‬َ‫و‬ْ‫أ‬َ‫م‬ َ‫ك‬ِ‫ئ‬ََٰ‫ل‬‫ُو‬‫أ‬(10/8)

8. Their home will be the Fire because of what they used to earn (10:8)
(10:8) ‫کرتے‬ ‫ب‬َ‫س‬َ‫ک‬ ‫وہ‬ ‫جو‬ ‫کے‬ ‫اس‬ ‫بسبب‬ ‫ہے‬ ‫آگ‬ ‫ٹھکانا‬ ‫کا‬ ‫جن‬ ‫ہیں‬ ‫لوگ‬ ‫وہ‬ ‫یہی‬‫رہے۔‬
In the above examples you can derive the metaphorical meaning of the
‘Fire’ because Allah (SWT)has already explained the nature of the’ fire’
and also made clear what He wants to say in the verses of the Quran
wherever Allah(SWT) mentions ‘fire’ and its effecton man .However,
without giving any ‘clear’ reference from the Quran you cannot alter
Allah’s sacred words under the umbrella of ‘metaphorical’ language
otherwise any personal interpretation of the Quran will be treated as
intervening with the divine as Jewish and Christians have already done
in their books.
Very first time in the history of theology Pope Damasus, who was the
founder of intervention in the divine, declared that the Bible was in
metaphorical language and he invented his personal colloquial
interpretation of the Bible. This is linked with the conspiracyof the early
church or as a deliberate fraud fabricated by early Church’. The Pope
was originally Jewish and later converted to Christianity. He believed
that the divine language has the potential to be meaningless and he
devised his innovative theory to understand the Bible because he had
his malevolent agenda to hold his political positionby way of
exploitation. Were these God’s word or man’s words? When Bruce
Chilton openly opposedthe Pope’s interpretation of the metaphor of
Bible and describedJesus “as an inspired rabbi”, he was disqualified
and banned by the Church, and was declared as an “illegitimate,”
mystical teacher of Kabbalah,who was exclusively working on Jewish
agenda”
The 1st century’s Jewish scholar Philo of Alexandria and Christian
scholar of 4th
century Augustine of Hippo mentioned that characters and
actions have real symbolic meaning. Augustine of Hippo argued that
everything in the universe was created by God in the same instant and
not in six days as a plain account of Genesis would require. Philo of
Alexandria also wrote that it would be a mistake to think that creation
happened in six days or in any determined amount of time. Saint
Augustine suggested that the Biblical text should not be interpreted
literally if it contradicts what we know from science and our God given
reason. He argued that the six-day structure of creation presented in the
book of Genesis represents a logical framework, rather than the

9. passage of time in a physical way. Augustine also does not envisage
original sin as originating structural changes in the universe, and even
suggests that the bodies of Adam and Eve were already created mortal
before the Fall. Apart from his specific views,Augustine recognisesthat
the interpretation of the creation story is difficult, and remarks that we
should be willing to change our mind about it as new information comes
up. In light of scientific findings regarding the age and origins of the
universe and life, many modern Christian theologians, Roman Catholic,
Eastern Orthodox and Protestant have rejected literalistic interpretations
of Genesis in favour of allegorical or poetic interpretations.
Pope John Paul II pointed out that the essential characteristic of heaven,
hell or purgatory is that they are states of being of a spirit (angel/demon)
or human soul, rather than places, as commonlyperceived and
represented in the human language. This language of place is,
according to the Pope,inadequate to describe the realities involved,
since it is tied to the temporal order in which this world and we exist. In
this, he is applying the philosophicalcategories used by the Church in
their theologyand saying what St. Thomas Aquinas said long before
him. Pope Leo XIII said,” Since the findings of reason and the
supernatural knowledge of Faith go back to the same source, namely to
God, there can never be a real contradiction betweenthe certain
discoveries ofthe profane sciences and the Word of God properly
understood”. However, the Church gives no positive decisions in regard
to purely scientific questions,but limits itself to rejecting errors which
endanger faith.
The literal, historical truth of the Scriptures was usually assumed by
the ‘Fathers’. However, some were an exceptionto this such as some
belonged to the Schoolof Alexandria. They were taught that the
events of the Old Testament were not necessarilyhistorically
accurate, but served as stories to communicate spiritual truths. In
contrast, the Schoolof Antioch such as John Chrysostom strongly
rejected this approach, and maintained the historical reality of the
Scriptures. As the centuries passed, the actual education of the Bible
diminished. Thus, the need for a more formal set of principles for
hermeneutics and exegesis arose,which led to the Catholic tradition
of the four senses of Scripture. The first of the four senses is the
literal sense,which, according to St. Thomas Aquinas, is the sense
upon which all of the senses rest. The literal sense is simply the
literal and direct meaning of the words, although this could include a
metaphor (e.g., the Sons of Thunder would still be the literal sense
even though it is metaphorical). The other three senses,the

10. allegorical, anagogical, and moral, togetherform the spiritual sense.
The allegorical sense focuseson the symbolic meaning produced by
the words. The anagogical focuses on how the words relate to what
Catholics call the "four last things;" namely, death, judgment, heaven,
and hell.
During the Middle Era of the Church Bernard of Clairvaux, Albert the
Great, Thomas Aquinas, and Bonaventure, sought to synthesise
reason and faith. In the 16th century the Church found itself facing
critical challenges because Turkish were approaching the gates of
Vienna and the Protestant Reformation.In many respects,the
Church had beenexperiencing a gradual decline in spiritual vigour
since the 13th century. Problems included increased corruption
among the clergy, inadequate catechesis of the laity, and the
scandalous Great Schism,during which two Popes claimed to be the
legitimate successorof Peter--one in Rome and the other in Avignon,
France. Interestalso continued to grow in studying the original
languages because lack of knowledge of the original language of the
scripture that exploded during the Reformationopened the door to
the critical and scepticalapproach to the Bible during the 17th and
18th centuries. The historical-critical scholars, who were influenced
by Hegel and other modern thinkers, approached the Bible with
rationalist and naturalist presuppositions,according to which any
supernatural events in the Bible were explained away as products of
mythology. The methodologies ofthe rationalists were condemnedby
the Church toward the turn of the 20th century and Pope Leo XIII
forcefullyrejected the heretical and faithless denial of the truth and
inspiration of the Bible. In 1943,The Pontiff wrote that the science of
literary criticism had developed to the point that it could be safely
employed in Biblical studies without jeopardising the true meaning of
Scripture.
Since, the Normans conquered England in 1066,Middle English and
French replaced Saxon (Old English), the Christians have various
manuscripts such as the paraphrase of Orm (ca. 1150)and the Salus
Animæ (ca. 1250).The existence of translations during this period is
affirmed by the original preface to the King James Bible and Sir
Thomas More. During the late 14th century, the language of the
English people began to change drastically, approaching what we
would recognise today as the English language. During this period (in
1408)Church viewed Wyclif's translation as erroneous (such as
translations by the Jehovah's Witnesses might be viewed today).

11. After the advent of the printing press in the 15th century, the first
printed Bible in the vernacular in England was that of William
Tyndale. This translation was condemned due to errors and copies
were burned. Over the course of the 16th century, a Bishops Bible
was written under Queen Elizabeth by the Church of England to
counteract the Calvinist influence in the Geneva Bible. In 1582 the
Old Testament was then translated at the English College in Douay,
France and completed in 1609.During the mid-18th century, Bishop
Challoner significantly revised the Douay-Rheims to eliminate
obscure words and render the text more readable. The influence of
the Latin in the Douay-Rheims is evident in the translation. The
Douay-Rheims also influenced the translators of the King James
Version. The Douay-Rheims became the standard Bible of English
speaking Catholics for over three hundred years and in 1941,the
Confraternity Version of the New Testamentwas released.The New
American Bible (NAB) was released in segments from 1952 until
1970 with the abandonment of some traditional Catholic renderings.
For instance, Luke 1:28 was translated "Hail, favoured one!" in place
of the classic "Hail, full of grace!”.A revised New Testament was
released in 1986.Christian theology has suffered in moderntimes
from an inability to explain its reliance on traditions and more "literal"
theology, is needed.
Randel Helms characterised the Gospels as “largely fictional accounts
concerning an historical figure, Jesus of Nazareth, intended to create a
life enhancing understanding of his nature.” Alvar Ellegård is even more
daring in his assertion that the “historical Jesus” was an Essene teacher
who predated Peter, Paul, and the early Church by a century: “Jesus of
Nazareth, born to Mary at the end of Augustus’ reign, is a fiction created
in the second century by the Gospelwriters.” JosephCampbell’s idea
that Christianity is “myth” was popularised through a series of Public
Broadcasting television interviews with Bill Moyers in which Campbell
relegated the enduring value of religious metaphor. Campbelllinked
God to the psychological conceptof collective unconscious and
spirituality to the exploration of metaphors, symbols and myths. This
liberation of subjectivity has spawned a flood of popular as well as
scholarly reinterpretations of the “historical” Jesus.Many popular books
about early Church conspiracyhave been published since the discovery
of the Biblical Leadership Metaphors and ContemporaryManagement
Theory.

12. Philosophers like Benjamin Thorpe, David Hume, A.J. Ayer, Ludwig
Wittgenstein,Antony Flew, R.M. Hare, John Hick and William Paden
believed that religion is significant because it offers aparticular way of
life, rather than confirming the existence of God.
Human psychologicalscience has proven that people who over expose
themselves to environments and public, they typically tend to develop
understanding of new words and apply new meanings to existing words.
Such people interpret a properlanguage in a differentdialects or fictional
language.
In the above stated history, this rule of psychologicalscience accurately
fits on the Jewish and Christian scholars and translators. However, the
Muslim scholars are not far off from the above stated Jewish and
Christians, who gave us so many illogical and non-scientific forms of
expositions and more liberal interpretations of the Quran suitable to the
mental perceptionof their times.
Having seen the above history of intervening in the divine language,
anybody can conclude that our Muslim scholars have also been
following the footsteps of the above mentioned Westernphilosophers.
This is the reason why many interpretations and translations of the
Quran are not only wrong but also against the education of the Quran
because they were written by communist minds in the 20th
century. That
was the time when Marxists and Leninists were bringing revolution to the
world and everyone was under their influence. The whole world was in
an epidemic of communism and so our scholars could not escape from
this futile wave.
This is a stigma on the history that the learned and educated people of
that era, especiallythe ones who belonged to the deprived, poor or
middleclass families were significantly inclined towards communism.
Frustrated minds could not do anything towards the establishmentof
‘social order’ exceptadding a new word in the dictionary against
capitalism –‘social injustice’.In the philosophy of communism, the
theory of materialism holds that all things are composedof ‘material’,
and that all emergentphenomena including consciousnessare the result
of material properties and interactions. In other words, the theory of
communism claims that our reality consists entirely of physical matter
that is the sole cause of every possible occurrence,including human
thought, feeling and action. Their theory also added that this world and
everything in it runs mechanically by productive forces and scientific
laws.

13. Unfortunately our scholars of that era looked at everything under the
influences stated above and ‘replaced the name of Allah’ by ‘laws of
nature’ in their interpretation of the verses of the Quran. However, Allah
(SWT)is more wise and He reserved his ‘Power of Discretion’ and
‘Authority’ by adding in the verses of the Quran ‘Illa Ma Sha Allah’
‫هللا‬ ‫شاء‬ ‫ما‬ ‫اال‬ . Don’t you think replacing Allah with the law of nature is
exactly like a statement on a currency note or passport? That it was
issued by the order of the Queen of United kingdom, Presidentof
Pakistan or Presidentof India, where in reality they are not actively
involved in such things but their name is used as a rubber stamp. Has
Allah’s name in the Quran just been used as an inactive symbol? If Allah
is doing nothing and only the set laws of nature are running everything,
then comes the question; is Allah resting or sleeping? When, in actual
fact the Quran says quite clearly that Allah does not rest or sleep.Allah
has already set the laws of nature in which people are born and dying,
where plants are growing, where planets are cruising around the orbits
and all other natural phenomena’s are occurring. On top of that, He has
deferred our accountability till an indefinite period when Qyamah will
occur! So, again the question arises – what is Allah actually doing?
What is He busy with?
Allah himself finished this argument using a single word in the Quran
‘azizun ٌ‫يز‬ِ‫ز‬َ‫ع‬’,meaning He is not a rubber stamp but it is He, Himself who
is the live and active controller of everything and can do whatever he
wills. Now we come to the point of accountability, which will not be
deferred till an unknown period i.e. the day of Qyamah.
Contrary to our traditional beliefs,the Quran clearly informs us that the
accountability is done soonafter death and man is sent back to the
environment of hell or paradise according to the evaluation of his deeds
after resurrectionunder the veil of Burzakh, which separates previous
and prospective lives.
ُ‫ی‬ ‫م‬ ْ‫و‬َ‫ی‬ ٰ‫ى‬َ‫ل‬‫إ‬ ٌ‫خ‬ َ‫ز‬ ْ‫ر‬َ‫ب‬ ‫م‬‫ھ‬‫ائ‬َ‫ر‬َ‫و‬ ‫ن‬‫م‬َ‫و‬ ‫ا‬َ‫ھ‬ُ‫ل‬‫ائ‬َ‫ق‬ َ‫و‬ُ‫ه‬ ٌ‫ة‬َ‫م‬‫َل‬‫ك‬ ‫ا‬َ‫ھ‬‫ا‬‫ن‬‫إ‬ ‫ا‬‫ََّل‬‫ك‬ ُ‫ت‬ْ‫ك‬َ‫َر‬‫ت‬ ‫ا‬َ‫م‬‫ی‬‫ف‬ ‫ا‬ً‫ح‬‫ال‬َ‫ص‬ ُ‫ل‬َ‫م‬ْ‫ع‬َ‫أ‬ ‫ي‬‫ل‬َ‫ع‬َ‫ل‬َ‫ن‬‫و‬َُُ‫ع‬ْ‫ب‬
‘In order that I may do righteous deedsin the life that I have left behind.’
Never,it is but a word that he utters. And behind them isa barrieruntil
the day when they are raised again.(23:100)
‫ہرگز‬ ‫گا۔‬ ‫کروں‬ ‫عمل‬ ‫نیک‬ ‫میں‬ ‫اب‬ ‫کہ‬ ‫ہے‬ ‫امید‬‫یہ‬ ،‫نہیں‬‫تو‬‫ب‬ ‫وہ‬ ‫جو‬ ‫ہے‬ ‫بات‬ ‫ایک‬ ‫بس‬‫ڑ‬
‫بڑا‬‫وا‬ ‫(مرنے‬ ‫سب‬ ‫ن‬‫ا‬ ‫اب‬ ‫ہے۔‬ ‫رہا‬‫ایک‬ ‫پیچھے‬ ‫کے‬ )‫لوں‬‫پردہ‬‫ہے‬ ‫حائل‬‫اگل‬‫زندگی‬ ‫ی‬
‫تک۔‬ ‫دن‬ ‫کے‬(23/100)

14. I will write more about ‘burzakh’ in the next parts of this article but now I
would like to refer those verses of the Quran which clearly mentions the
accountability and recompense soonafter death.
َ‫ون‬ُ‫م‬َ‫ل‬ْ‫ع‬َ‫ی‬ ‫ي‬‫م‬ ْ‫و‬َ‫ق‬ َ‫ت‬ْ‫ی‬َ‫ل‬ ‫ا‬َ‫ی‬ َ‫ل‬‫ا‬َ‫ق‬ َ‫ة‬‫ا‬‫ن‬َ‫ج‬ْ‫ال‬ ‫ل‬ُ‫خ‬ْ‫د‬‫ا‬ َ‫ل‬‫ی‬‫ق‬
It was said to him,Enterparadise,he said:Would that my people knew
(36/26)
‫گیا‬ ‫کہا‬‫لیتی‬ ‫جان‬ ‫بھی‬ ‫قوم‬ ‫میری‬ !‫کاش‬ ‫اے‬ ‫کہا‬ ‫نے‬ ‫اس‬ ‫جا‬ ‫ہو‬ ‫داخل‬ ‫میں‬ ‫جنت‬(36/26)
َ‫ین‬‫م‬َ‫ر‬ْ‫ك‬ُ‫م‬ْ‫ال‬ َ‫ن‬‫م‬ ‫ي‬‫ن‬َ‫ل‬َ‫ع‬َ‫ج‬ َ‫و‬ ‫ي‬‫ب‬َ‫ر‬ ‫ي‬‫ل‬ َ‫ر‬َ‫ف‬َ‫غ‬ ‫ا‬َ‫م‬‫ب‬
"For that my Lord has granted me Forgiveness and placed me among
those held in honour!"(36/27)
‫مجھے‬ ‫اور‬ ‫دیا‬ ‫بخش‬ ‫مجھے‬ ‫نے‬ ‫رب‬ ‫میرے‬ ‫کہ‬‫دیا‬ ‫کر‬ ‫میں‬ ‫والوں‬ ‫عزت‬(36/27)
At the time of his death he was told,“Enter Paradise”.He said,“Oh, I
wish my people knew.Thatmy Lord has forgiven me,and made me
honourable”(36/26-27)
In the above verses of the Quran, at the time of death an invitation was
given to enter the paradise i.e. before the establishmentof Qyamah.
Also the grammatical structure of these verses does not refer to any
future action but in fact both verses are in the past tense. Furthermore, a
quick accountability is shown just after death which rejects the idea of
so-called sleeping realm from death to the day of Qyamah. You may
argue that the time of death is not mentioned in the above verses and
likewise accountability is not mentioned but this is commonsense that
the ‘entry to the paradise’ is subjectto death and accountability.
However, following verses explain this scenario more clearly in which
the accountability and punishment are mentioned at the time of death.
Moreover, the scholarly interpretation, of ‘َ‫م‬ ْ‫و‬َ‫ی‬ْ‫ال‬ Al-Youm’ or ‘َ‫ن‬ ْ‫و‬َ‫ز‬ْ‫ج‬ُ‫ت‬ َ‫م‬ ْ‫و‬َ‫ی‬ْ‫ال‬
Alyouma Tujzon’ as the ‘Day of Qyamah’ or the ‘Last Day of Judgement’,
has been proved wrong in the following verses.
َ‫ل‬ِ‫إ‬ َ‫ي‬ ِ‫وح‬ُ‫أ‬ َ‫ل‬‫ا‬َ‫ق‬ ْ‫و‬َ‫أ‬ ‫ا‬ً‫ب‬ِ‫ذ‬َ‫ك‬ ِ َّ‫اَّلل‬ ‫ى‬َ‫ل‬َ‫ع‬ َٰ‫ى‬َ‫َر‬‫ت‬ْ‫ف‬‫ا‬ ِ‫ن‬َّ‫م‬ِ‫م‬ ُ‫م‬َ‫ل‬ْ‫ظ‬َ‫أ‬ ْ‫ن‬َ‫م‬َ‫و‬‫ن‬َ‫م‬َ‫و‬ ٌ‫ء‬ْ‫ي‬َ‫ش‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ِ‫إ‬ َ‫ح‬‫و‬ُ‫ي‬ ْ‫م‬َ‫ل‬ َ‫و‬ َّ‫ي‬
َٰ‫ى‬َ‫َر‬‫ت‬ ْ‫و‬َ‫ل‬ َ‫و‬ ُ َّ‫اَّلل‬ َ‫ل‬َ‫نز‬َ‫أ‬ ‫ا‬َ‫م‬ َ‫ل‬ْ‫ث‬ِ‫م‬ ُ‫ل‬ ِ‫نز‬ُ‫أ‬َ‫س‬ َ‫ل‬‫ا‬َ‫ق‬ُ‫ة‬َ‫ك‬ِ‫ئ‬ َ‫َل‬َ‫م‬ْ‫ال‬ َ‫و‬ ِ‫ت‬ ْ‫و‬َ‫م‬ْ‫ال‬ ِ‫ت‬‫ا‬َ‫ر‬َ‫م‬َ‫غ‬ ‫ي‬ِ‫ف‬ َ‫ون‬ُ‫م‬ِ‫ل‬‫ا‬َّ‫الظ‬ ِ‫ذ‬ِ‫إ‬
ِ‫ون‬ُ‫ه‬ْ‫ال‬ َ‫اب‬َ‫ذ‬َ‫ع‬ َ‫ن‬ ْ‫و‬َ‫ز‬ْ‫ج‬ُ‫ت‬ َ‫م‬ ْ‫و‬َ‫ي‬ْ‫ال‬ ُ‫م‬ُ‫ك‬َ‫س‬ُ‫ف‬‫ن‬َ‫أ‬ ‫وا‬ُ‫ج‬ ِ‫ر‬ْ‫خ‬َ‫أ‬ ْ‫م‬ِ‫يه‬ِ‫د‬ْ‫ي‬َ‫أ‬ ‫و‬ُ‫ط‬ِ‫س‬‫ا‬َ‫ب‬ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬ ‫ا‬َ‫م‬ِ‫ب‬ِ َّ‫اَّلل‬ ‫ى‬َ‫ل‬َ‫ع‬ َ‫ون‬ُ‫ول‬ُ‫ق‬َ‫ت‬
َ‫ون‬ُ‫ر‬ِ‫ب‬ْ‫ك‬َ‫ت‬ْ‫س‬َ‫ت‬ ِ‫ه‬ِ‫ت‬‫ا‬َ‫ي‬‫آ‬ ْ‫ن‬َ‫ع‬ ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬َ‫و‬ ِ‫ق‬َ‫ح‬ْ‫ال‬ َ‫ر‬ْ‫ي‬َ‫غ‬

15. And who is more unjustthan he who forges a lie againstAllah,or says:It
has been revealed to me;while nothinghas been revealed to him,and
he who says:I can reveal the like of what Allahhas revealed? and if you
had seen when the unjustshall be inthe sufferings ofdeath and the
angelsshall spreadforth theirhands:Give up your souls;today shallyou
be recompensedwith an embarrassing chastisement because you
spoke againstAllahotherthan the truth and you showedpride against
His communications.(6/93)
‫پر‬ ‫مجھ‬ ‫کہ‬ ‫کہے‬ ‫یہ‬ ‫یا‬ ‫کرے۔‬ ‫افتراء‬ ‫جھوٹ‬ ‫پر‬ ‫ﷲ‬ ‫جو‬ ‫ہوگا‬ ‫کون‬ ‫ظالم‬ ‫کر‬ ‫بڑه‬ ‫سے‬ ‫اس‬ ‫اور‬
‫کہ‬ ‫کہے‬ ‫یہ‬ ‫جو‬ ‫اور‬ ‫ہو‬ ‫آئی‬ ‫نہ‬ ‫وحی‬ ‫بھی‬ ‫کچھ‬ ‫پر‬ ‫اس‬ ‫حاالنکہ‬ ‫ہے‬ ‫آئی‬ ‫وحی‬‫کی‬ ‫طرح‬ ‫جس‬
‫ن‬ ‫نے‬ ‫ﷲ‬ ‫کتاب‬‫کی‬ ‫ازل‬‫ہے‬‫کر‬ ‫(کتاب)نازل‬ ‫ہی‬ ‫ایسی‬ ‫عنقریب‬ ‫بھی‬ ‫میں‬‫گا‬ ‫وں‬‫۔‬‫کاش‬ ‫اور‬
‫م‬ ‫سختیوں‬ ‫کی‬ ‫موت‬ ‫جب‬ ‫دیکھو‬ ‫وقت‬ ‫اس‬ ‫کو‬ ‫لوگوں‬ ‫ظالم‬ ‫ان‬ ‫تم‬‫مبتَّل‬ ‫یں‬‫فرشتے‬ ‫اور‬ ‫ہوں‬
‫گی‬ ‫جائے‬ ‫دی‬ ‫سزا‬ ‫کی‬ ‫عذاب‬ ‫کے‬ ‫ذلت‬ ‫کو‬ ‫تم‬ ‫آج‬ ‫جانیں۔‬ ‫اپنی‬ ‫نکالو‬ ‫کہ‬ ‫ہوں‬ ‫رہے‬ ‫بڑها‬ ‫ہاتھ‬
‫تھے‬ ‫کرتے‬ ‫بوال‬ ‫جھوٹ‬ ‫پر‬ ‫ﷲ‬ ‫تم‬ ‫کہ‬ ‫لئے‬ ‫اس‬‫کرتے‬ ‫سرکشی‬ ‫سے‬ ‫آیتوں‬ ‫کی‬ ‫اس‬ ‫اور‬
‫تھے‬(6/93)
‫و‬ُ‫ل‬َ‫م‬ْ‫ع‬َ‫ت‬ ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬ ‫ا‬َ‫م‬‫ب‬ َ‫ة‬‫ا‬‫ن‬َ‫ج‬ْ‫ال‬ ‫وا‬ُ‫ل‬ُ‫خ‬ْ‫د‬‫ا‬ ُ‫م‬ُ‫ك‬ْ‫ی‬َ‫ل‬َ‫ع‬ ٌ‫م‬ َ‫َّل‬َ‫س‬ َ‫ون‬ُ‫ول‬ُ‫ق‬َ‫ی‬ َ‫ین‬‫ب‬‫ی‬َ‫ط‬ ُ‫ة‬َ‫ك‬‫ئ‬ َ‫َّل‬َ‫م‬ْ‫ال‬ ُ‫م‬ُ‫ه‬‫ا‬‫ا‬‫ف‬َ‫َو‬‫ت‬َ‫ت‬ َ‫ین‬‫ذ‬‫ا‬‫ال‬َ‫ن‬
Those whom the angels take in death whilethey are pure. They say:
‘Peace be unto you!Enter Paradise for what you used to do." (16: 32)
‫ہیں‬ ‫پاک‬ ‫وہ‬ ‫کہ‬ ‫میں‬ ‫حال‬ ‫ایسے‬ ‫ہیں‬ ‫کرتے‬ ‫قبض‬ ‫فرشتے‬ ‫جان‬ ‫کی‬ ‫جن‬‫۔‬‫کہ‬ ‫فرشتے‬‫ہیں‬ ‫تے‬
‫کرتے‬ ‫تم‬ ‫جو‬ ‫کے‬ ‫کاموں‬ ‫ان‬ ‫بسبب‬ ‫جاؤ‬ ‫ہو‬ ‫داخل‬ ‫میں‬ ‫بہشت‬ ‫ہو‬ ‫سَّلمتی‬ ‫پر‬ ‫تم‬
‫تھے‬(16/32)
ْ‫و‬َ‫ل‬ َ‫و‬ِ‫ق‬‫ي‬ ِ‫ر‬َ‫ح‬ْ‫ل‬‫ا‬ َ‫اب‬َ‫ذ‬َ‫ع‬ ‫وا‬ُ‫ق‬‫و‬ُ‫ذ‬ َ‫و‬ ْ‫م‬ُ‫ه‬ َ‫ار‬َ‫ب‬ْ‫د‬َ‫أ‬ َ‫و‬ ْ‫م‬ُ‫ه‬َ‫ه‬‫و‬ُ‫ج‬ُ‫و‬ َ‫ون‬ُ‫ب‬ ِ‫ر‬ْ‫ض‬َ‫ي‬ ُ‫ة‬َ‫ك‬ِ‫ئ‬ َ‫َل‬َ‫م‬ْ‫ل‬‫ا‬ ‫وا‬ُ‫َر‬‫ف‬َ‫ك‬ َ‫ِين‬‫ذ‬َّ‫ل‬‫ا‬ ‫ى‬َّ‫ف‬ َ‫َو‬‫ت‬َ‫ي‬ ْ‫ذ‬ِ‫إ‬ َٰ‫ى‬ َ‫َر‬‫ت‬
And if you could see when at the time of death the angels takeaway the
souls of those who disbelieve,they strike theirfaces and their backs and
[saying],"Taste the punishmentof the Burning Fire.(8: 50)
‫دیکھے‬ ‫تو‬ ‫اگر‬ ‫اور‬‫کہ‬‫ہیں‬ ‫مارتے‬ ‫پر‬ ‫رپیٹہوں‬ ‫او‬ ‫مونہوں‬ ‫کے‬ ‫ان‬ ‫ہیں‬ ‫کرتے‬ ‫قبض‬ ‫جان‬ ‫کی‬ ‫کافروں‬ ‫فرشتے‬ ‫وقت‬ ‫جس‬
‫چکھو‬ ‫عذاب‬ ‫کا‬ ‫جلنے‬ ‫ہیں‬ ‫کہتے‬ ‫اور‬(8/50)
‫ا‬ً‫ق‬ْ‫َر‬‫غ‬ ِ‫ت‬‫ا‬َ‫ع‬ ِ‫از‬َّ‫ن‬‫ال‬ َ‫و‬
I swearby the angels whoviolently pulloutthe souls of the wicked,
(79/1)
‫نہایت‬ )‫سے‬ ‫میں‬ ‫انگ‬ ‫ایک‬ ‫ایک‬ ‫کے‬ ‫جسموں‬ ‫کے‬ ‫ان‬ ‫جان‬ ‫کی‬ ‫(کافروں‬ ‫جو‬ ‫سم‬َ‫ق‬ ‫کی‬ )‫(فرشتوں‬ ‫ان‬
‫ہیں۔‬ ‫التے‬ ‫کھینچ‬ ‫سے‬ ‫سختی‬(79/1)

16. ‫ا‬ً‫ط‬ْ‫ش‬َ‫ن‬ ِ‫ت‬‫ا‬َ‫ط‬ِ‫ش‬‫ا‬َّ‫ن‬‫ال‬ َ‫و‬
And by those who gently draw out the souls of the blessed (79/2)
‫دیتے‬ ‫کھول‬ ‫سے‬ ‫نرمی‬ ‫نہایت‬ ‫بند‬ )‫کے‬ ‫جان‬ ‫کی‬ ‫(مومنوں‬ ‫جو‬ ‫سم‬َ‫ق‬ ‫کی‬ )‫(فرشتوں‬ ‫ان‬ ‫اور‬
‫ہیں۔‬(79/2)
َ‫ون‬ُ‫ع‬َ‫ج‬ ْ‫ر‬ُ‫ت‬ ْ‫م‬ُ‫ك‬‫ب‬َ‫ر‬ ٰ‫ى‬َ‫ل‬‫إ‬ ‫ا‬‫م‬ُ‫ث‬ ْ‫م‬ُ‫ك‬‫ب‬ َ‫ل‬‫ك‬ُ‫و‬ ‫ي‬‫ذ‬‫ا‬‫ال‬ ‫ت‬ ْ‫و‬َ‫م‬ْ‫ال‬ ُ‫ك‬َ‫ل‬‫ا‬‫م‬ ‫م‬ُ‫ك‬‫ا‬‫ا‬‫ف‬َ‫َو‬‫ت‬َ‫ی‬ ْ‫ل‬ُ‫ق‬
Say: "The Angel ofdeath that has been assigned to you causes you to
die then to your Lord you return." (32/11)
‫اپنے‬ ‫تم‬ ‫پھر‬ ‫ہے‬ ‫لیتا‬ ‫کر‬‫قبض‬ ‫روحیں‬ ‫تمہاری‬ ‫ہے‬ ‫گیا‬ ‫کیا‬ ‫مقرر‬ ‫پر‬ ‫تم‬ ‫جو‬ ‫فرشتہ‬ ‫کا‬ ‫موت‬ ‫کہ‬ ‫دو‬ ‫کہہ‬
‫جا‬ ‫لوٹائے‬ ‫طرف‬ ‫کی‬ ‫پروردگار‬‫ہو‬ ‫تے‬(32/11)
‫ا‬َّ‫م‬ ‫م‬ُ‫ت‬ْ‫ك‬ َ‫َر‬‫ت‬ َ‫و‬ ٍ‫ة‬َّ‫ر‬َ‫م‬ َ‫ل‬ َّ‫و‬َ‫أ‬ ْ‫م‬ُ‫ك‬‫َا‬‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬ ‫ا‬َ‫م‬َ‫ك‬ َٰ‫ى‬َ‫د‬‫ا‬ َ‫ر‬ُ‫ف‬ ‫َا‬‫ن‬‫و‬ُ‫م‬ُ‫ت‬ْ‫ئ‬ ِ‫ج‬ ْ‫د‬َ‫ق‬َ‫ل‬ َ‫و‬ْ‫م‬ُ‫ك‬َ‫ع‬َ‫م‬ َٰ‫ى‬ َ‫َر‬‫ن‬ ‫ا‬َ‫م‬ َ‫و‬ ْ‫م‬ُ‫ك‬ ِ‫ور‬ُ‫ه‬ُ‫ظ‬ َ‫ء‬‫ا‬ َ‫ر‬ َ‫و‬ ْ‫م‬ُ‫ك‬‫َا‬‫ن‬ْ‫ل‬َّ‫َو‬‫خ‬
ُ‫ع‬ ْ‫َز‬‫ت‬ ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬ ‫ا‬َّ‫م‬ ‫م‬ُ‫ك‬‫ن‬َ‫ع‬ َّ‫ل‬َ‫ض‬ َ‫و‬ ْ‫م‬ُ‫ك‬َ‫ن‬ْ‫ي‬َ‫ب‬ َ‫ع‬َّ‫ط‬َ‫ق‬َّ‫ت‬ ‫د‬َ‫ق‬َ‫ل‬ ُ‫ء‬‫َا‬‫ك‬ َ‫ُر‬‫ش‬ ْ‫م‬ُ‫ك‬‫ي‬ِ‫ف‬ ْ‫م‬ُ‫ه‬َّ‫ن‬َ‫أ‬ ْ‫م‬ُ‫ت‬ْ‫م‬َ‫ع‬ َ‫ز‬ َ‫ِين‬‫ذ‬َّ‫ل‬‫ا‬ ُ‫م‬ُ‫ك‬َ‫ء‬‫ا‬َ‫ع‬َ‫ف‬ُ‫ش‬َ‫ون‬ُ‫م‬
And now you come to Us one by one even as We created you at first,
and you have leftbehind you thatwhich We bestowed uponyou,and
We see not with you your intercessors ofwhom you asserted thatthey
were partners with God in your affairs.Now you have been cutoff from
one anotherand all your formerfancieshave forsaken you!(6/94)
‫پیدا‬ )‫ہی‬ ‫اکیلے‬ ‫(اکیلے‬ ‫بار‬ ‫پہلی‬ ‫تمہیں‬ ‫نے‬ ‫ہم‬ ‫کہ‬ ‫جیسا‬ ‫ہو‬ ‫آپہنچے‬ ‫اکیلے‬ ‫اکیلے‬ ‫پاس‬ ‫ہمارے‬ ‫تم‬ً‫ا‬‫یقین‬ ‫اور‬
‫ت‬ ‫دیا‬ ‫تمہیں‬ ‫نے‬ ‫ہم‬ ‫متاع‬ ‫و‬ ‫مال‬ ‫جو‬ ‫آئے‬ ‫چھوڑ‬ ‫پیچھے‬ ‫کے‬‫پیٹھوں‬ ‫اپنی‬ ‫تم‬ ‫اور‬ ‫تھا‬ ‫کیا‬‫تمہارے‬ ‫ہم‬ ‫اور‬ ‫ھا‬
‫تمہارے‬ ‫وہ‬ ‫کہ‬ ‫تھے‬ ‫کرتے‬ ‫گمان‬ ‫تم‬ ‫متعلق‬ ‫کے‬ ‫جن‬ ‫رہے‬ ‫دیکھ‬‫نہیں‬ ‫کو‬ ‫سفارشیوں‬ ‫ان‬ ‫تمہارے‬ ‫ساتھ‬
‫گیا‬ ‫کھو‬ ‫وہ‬ ‫سے‬ ‫تم‬ ‫اور‬ ‫ہو‬ ‫چکے‬ ‫ہو‬ ‫جدا‬ ‫جدا‬ ‫میں‬‫آپس‬ ‫تم‬ ‫ہیں۔‬ ‫شریک‬ )‫کے‬ ‫میں(ﷲ‬‫حفاظت‬ ‫کی‬ ‫مفاد‬
‫تھے۔‬ ‫کرتے‬ ‫کیا‬ ‫گمان‬ ‫تم‬ ‫جسکا‬ ‫ہے‬(6/94)
ْ‫ن‬ِ‫م‬ ٍ‫ة‬َ‫ل‬ْ‫ف‬َ‫غ‬ ‫ي‬ِ‫ف‬ َ‫نت‬ُ‫ك‬ ْ‫د‬َ‫ق‬َّ‫ل‬ٌ‫د‬‫ي‬ِ‫د‬َ‫ح‬ َ‫م‬ ْ‫و‬َ‫ي‬ْ‫ال‬ َ‫ك‬ُ‫ر‬َ‫ص‬َ‫ب‬َ‫ف‬ َ‫ك‬َ‫اء‬َ‫ط‬ِ‫غ‬ َ‫نك‬َ‫ع‬ ‫َا‬‫ن‬ْ‫ف‬َ‫ش‬َ‫ك‬َ‫ف‬ ‫ا‬َ‫ذ‬ََٰ‫ه‬
‘You paid no attention to this;but today We have removed yourveil and
your sightis sharp.’(50/22)
‫پس‬ ‫دیا‬ ‫کر‬ ‫دور‬ ‫پردہ‬ ‫تیرا‬ ‫سے‬ ‫تجھ‬ ‫نے‬ ‫ہم‬ ‫پس‬ ‫رہا‬ ‫میں‬ ‫غفلت‬ ‫سے‬ ‫دن‬ ‫اس‬ ‫تو‬ ‫شک‬ ‫بے‬
‫بڑی‬ ‫آج‬ ‫نگاہ‬ ‫تیری‬‫ہے‬ ‫تیز‬(50/22)
َ‫ين‬ِ‫ب‬ِ‫س‬‫ا‬َ‫ح‬ْ‫ال‬ ُ‫ع‬َ‫ر‬ْ‫س‬َ‫أ‬ َ‫و‬ُ‫ه‬ َ‫و‬ ُ‫م‬ْ‫ك‬ُ‫ح‬ْ‫ال‬ ُ‫ه‬َ‫ل‬ َ‫َل‬َ‫أ‬ ِ‫ق‬َ‫ح‬ْ‫ال‬ ُ‫م‬ُ‫ه‬ َ‫َل‬ ْ‫و‬َ‫م‬ ِ َّ‫اَّلل‬ ‫ى‬َ‫ل‬ِ‫إ‬ ‫ُّوا‬‫د‬ُ‫ر‬ َّ‫م‬ُ‫ث‬

17. Then they, His servants, are returned to Allah, their true Lord. The
Judgementis His alone. He is swiftest in taking account. (6/62)
‫ک‬ ‫سب‬ ‫پھر‬‫کو‬ ‫اسی‬ ‫اختیارات‬ ‫سارے‬ ‫کے‬ ‫فیصلہ‬ ،‫جاؤ‬ ‫ہو‬ ‫خبردار‬ ‫ہیں۔‬ ‫جاتے‬ ‫الئے‬ ‫واپس‬ ‫طرف‬ ‫کی‬ ‫آقا‬ ‫حقیقی‬ ‫اپنے‬ ،‫ﷲ‬ ‫سب‬ ‫ے‬
‫ہے۔‬ ‫تیز‬ ‫بہت‬ ‫میں‬ ‫لینے‬ ‫حساب‬ ‫وہ‬ ‫اور‬ ‫ہیں‬ ‫حاصل‬(6/62)
َ‫وم‬ُ‫ق‬ْ‫ل‬ُ‫ح‬ْ‫ال‬ ِ‫ت‬َ‫غ‬َ‫ل‬َ‫ب‬ ‫ا‬َ‫ذ‬ِ‫إ‬ َ‫َل‬ ْ‫و‬َ‫ل‬َ‫ف‬
Translation 1- Then why, when the soul at death reaches the throat
(56/83)
‫ہے۔‬ ‫ہوتی‬ ‫چکی‬ ‫پہنچ‬ ‫تک‬ ‫حلق‬ ‫جان‬ ‫کی‬ ‫والے‬ ‫مرنے‬ ‫جب‬ ‫تو‬
Translation 2- Then why do you not intervene when the soul reaches the
throat? (56/83)
‫ہے‬ ‫جاتی‬ ‫آ‬ ‫تک‬ ‫گلے‬ ‫وہ‬ ‫کہ‬ ‫جب‬ ‫لیتے‬ ‫نہیں‬ ‫روک‬ ‫کو‬ ‫روح‬ ‫لیے‬ ‫کس‬ ‫پھر‬
Translation 3- So when it has reached the throat. (56/83)
‫ہے‬ ‫پہنچتی‬ ‫آ‬ ‫میں‬ ‫گلے‬ ‫روح‬ ‫جب‬ ‫بھَّل‬(56/83)
َ‫ون‬ُ‫ر‬ُ‫َنظ‬‫ت‬ ٍ‫ذ‬ِ‫ئ‬َ‫ن‬‫ي‬ ِ‫ح‬ ْ‫م‬ُ‫ت‬‫ن‬َ‫أ‬ َ‫و‬
Translation 1- And ye are at that moment looking dying man (56/84)
‫ہے‬ ‫رہا‬ ‫مر‬ ‫وہ‬ ‫کہ‬ ‫ہو‬ ‫ہوتے‬ ‫رہے‬ ‫دیکھ‬ ‫سے‬ ‫آنکھوں‬ ‫تم‬ ‫اور‬
Translation 2- And at that moment you look around.
‫اورتم‬‫ہو‬ ‫کرتے‬ ‫دیکھا‬ ‫وقت‬ ‫اس‬
Translation 3- While you gaze on-
‫ہو۔‬ ‫ہوتے‬ ‫رہے‬ ‫دیکھ‬ ‫وقت‬ ‫اس‬ ‫تم‬ ‫اور‬(56/84)
َ‫ون‬ُ‫ر‬ ِ‫ص‬ْ‫ب‬ُ‫ت‬ َّ‫َل‬ ‫ن‬ِ‫ك‬ََٰ‫ل‬ َ‫و‬ ْ‫م‬ُ‫ك‬‫ن‬ِ‫م‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ِ‫إ‬ ُ‫ب‬َ‫ر‬ْ‫ق‬َ‫أ‬ ُ‫ن‬ْ‫َح‬‫ن‬ َ‫و‬
And We are nearer to him than you, but you do not see us. (56/85)
‫ا‬‫کے‬ ‫اس‬ ‫ہیں‬ ‫ہوتے‬ ‫قریب‬ ‫زیادہ‬ ‫ہم‬ ‫ور‬‫تے۔‬ٓ‫ا‬ ‫نہیں‬ ‫نظر‬ ‫کو‬ ‫تم‬ ‫لیکن‬ ‫نسبت‬ ‫تمہاری‬(56/85)
َ‫ين‬ِ‫ن‬‫ي‬ِ‫د‬َ‫م‬ َ‫ر‬ْ‫ي‬َ‫غ‬ ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬ ‫ن‬ِ‫إ‬ َ‫َل‬ ْ‫و‬َ‫ل‬َ‫ف‬
Translation1-Then why do you not, if you are exemptfrom account?
(65/86)
Translation 2-Then why do you not, if you are not to be recompensed,
‫پس‬‫کیا‬‫ہے‬ ‫نہیں‬ ‫واال‬ ‫ہونے‬ ‫کتاب‬ ‫حساب‬ ‫تمہارا‬‫؟‬(65/86)
َ‫ين‬ِ‫ق‬ِ‫د‬‫ا‬َ‫ص‬ ْ‫م‬ُ‫ت‬‫ن‬ُ‫ك‬ ‫ن‬ِ‫إ‬ ‫ا‬َ‫َه‬‫ن‬‫و‬ُ‫ع‬ِ‫ج‬ ْ‫َر‬‫ت‬
Bring it back, if you are truthful? (56/67)

18. ‫آتے؟‬ ‫لے‬ ‫نہیں‬ ‫کیوں‬ ‫واپس‬ ‫کو‬ ‫جان‬ ‫ہوئی‬ ‫نکلتی‬ ‫کی‬ ‫س‬ُ‫ا‬ ‫وقت‬ ‫س‬ُ‫ا‬
‫ہو‬ ‫سچے‬ ‫تم‬ ‫اگر‬ ‫دیتے‬ ‫لوٹا‬ ‫نہیں‬ ‫کیوں‬ ‫کو‬ ‫روح‬ ‫اس‬ ‫تم‬ ‫تو‬(56/67)
‫ن‬ِ‫إ‬ ‫ا‬َّ‫م‬َ‫أ‬َ‫ف‬َ‫ين‬ِ‫ب‬َّ‫ر‬َ‫ق‬ُ‫م‬ْ‫ال‬ َ‫ن‬ِ‫م‬ َ‫ان‬َ‫ك‬
Translation 1- So, if the deceasedwas of those brought near to Allah,
(56/88)
Translation 2- So, if he is one of those who are made near to Allah
Translation 3- If that dying personis one of those who will be brought
near to God.
‫اگر‬ ‫واال‬ ‫مرنے‬ ‫وہ‬ ‫پھر‬‫لوگوں‬ ‫مقرب‬‫ہو۔‬ ‫سے‬ ‫میں‬(56/88)
ٍ‫يم‬ِ‫ع‬َ‫ن‬ ُ‫ت‬َّ‫ن‬َ‫ج‬ َ‫و‬ ٌ‫ن‬‫ا‬َ‫ح‬ْ‫ي‬َ‫ر‬ َ‫و‬ ٌ‫ح‬ ْ‫و‬َ‫ر‬َ‫ف‬
Translation 1- Then happiness and bounty and a garden of pleasure.
(56/89)
Translation 2- (There is for him) Restand Satisfaction, and a Garden of
Delights.
Translation 3- For him shall be comfort,and fragrance and a Garden of
Delight.
Translation 4- There is solace and sweetness and a Garden of Delight.
Translation 5- (There is for him) rest and provision, and a Garden of
delights (Paradise).
‫ے‬‫ی‬‫ل‬ ‫کے‬ ‫اس‬‫و‬‫ت‬‫ہے۔‬ ‫جنت‬ ‫بھری‬ ‫نعمت‬ ‫اور‬ ‫ہے‬ ‫رزق‬ ‫عمدہ‬ ‫اور‬ ‫ہے‬ ‫راحت‬
‫خوشبو‬ ‫اور‬ ‫لیےراحت‬ ‫کے‬ ‫اس‬ ‫تو‬‫ئیں‬‫ہیں‬ ‫باغ‬ ‫کی‬ ‫عیش‬ ‫اور‬
‫تو‬‫لیے‬ ‫کے‬ ‫اس‬‫باغ‬ ‫کے‬ ‫چین‬ ‫اور‬ ‫پھول‬ ‫اور‬ ‫ہے‬ ‫راحت‬
‫تو‬‫لیے‬ ‫کے‬ ‫اس‬‫ک‬ ‫نعمت‬ ‫باغ‬ ‫اور‬ ‫ہے‬ ‫روزی‬ ‫اور‬ ‫ہے‬ ‫راحت‬‫ا‬(56/89)
ِ‫ب‬‫ا‬َ‫ح‬ْ‫ص‬َ‫أ‬ ْ‫ن‬ِ‫م‬ َ‫ان‬َ‫ك‬ ‫ن‬ِ‫إ‬ ‫ا‬َّ‫م‬َ‫أ‬ َ‫و‬ِ‫ين‬ِ‫م‬َ‫ي‬ْ‫ال‬
Translation 1- And if he (the dying person) be of those who have
attained to righteousness, (56/90)
Translation 2- And if he was of the companions of the right,
Translation 3- And if he is one of the people of the right.
‫اگر‬ ‫اور‬‫واال‬ ‫مرنے‬‫اصحاب‬‫ہو۔‬ ‫سے‬ ‫میں‬ ‫یمین‬
‫ہے‬ ‫سے‬ ‫میں‬ ‫والوں‬ ‫ہاتھ‬ ‫دائیں‬ ‫وہ‬ ‫اگر‬ ‫اور‬
‫ہو‬ ‫سے‬ ‫والوں‬ ‫طرف‬ ‫دہنی‬ ‫اگر‬ ‫اور‬(56/90)
ِ‫ين‬ِ‫م‬َ‫ي‬ْ‫ال‬ ِ‫ب‬‫ا‬َ‫ح‬ْ‫ص‬َ‫أ‬ ْ‫ن‬ِ‫م‬ َ‫ك‬َّ‫ل‬ ٌ‫م‬ َ‫َل‬َ‫س‬َ‫ف‬

19. Translation 1- Then [the angels will say], "Peace for you; [you are] from
the companions of the right." (56/91)
Translation 2- Then peace to you from those on the right hand.
Translation 3- Then, ‘Peace upon you,’ from those on the Right.
‫ہو‬ ‫سَّلم‬ ‫پر‬ ‫تجھ‬ ‫ہے‬ ‫سے‬ ‫میں‬ ‫والوں‬ ‫داہنے‬ ‫جو‬ ‫تو‬ ‫شخص‬ ‫اے‬ ‫تو‬(56/91)
َ‫ين‬ِ‫ال‬َّ‫ض‬‫ال‬ َ‫ين‬ِ‫ب‬ِ‫ذ‬َ‫ك‬ُ‫م‬ْ‫ال‬ َ‫ن‬ِ‫م‬ َ‫ان‬َ‫ك‬ ‫ن‬ِ‫إ‬ ‫ا‬َّ‫م‬َ‫أ‬ َ‫و‬
Translation 1- But if he was of the deniers [who were] astray, (56/92)
Translation 2- But if one happens to be of those who are wont to call the
truth a lie, and [thus] go astray,
Translation 3- But if he is one of those who rejected [the truth] and went
astray,
Translation 4- But if he be among those who denied the truth and
strayed from the path of righteousness,
‫ہے‬ ‫سے‬ ‫میں‬ ‫گمراہوں‬ ‫والے‬ ‫جھٹَّلنے‬ ‫وہ‬ ‫اگر‬ ‫اور‬(56/92)
ٍ‫يم‬ِ‫م‬َ‫ح‬ ْ‫ن‬ِ‫م‬ ٌ‫ل‬ُ‫ز‬ُ‫ن‬َ‫ف‬
Translation 1- Then [for him is] accommodationof scalding water (56’93)
Translation 2- Then the welcome will be boiling water
Translation 3- He shall have an entertainment of boiling water,
Translation 4- Then the welcome will be smouldering anguish.
Translation 5- He is welcomed with scalding water,
Translation 6- Then for him is entertainment with boiling water
‫ہے۔‬ ‫پانی‬ ‫ہوا‬ ‫کھولتا‬ ‫لیے‬ ‫کے‬ ‫تواضع‬ ‫کی‬ ‫اس‬ ‫تو‬
‫پانی‬ ‫کھولتا‬ ‫مہمانی‬ ‫کی‬ ‫اس‬ ‫تو‬‫ہے۔‬(56/93)
ٍ‫يم‬ ِ‫ح‬َ‫ج‬ ُ‫ة‬َ‫ي‬ِ‫ل‬ْ‫ص‬َ‫ت‬ َ‫و‬
Translation 1- And his (end) is the admission to Hell. (56/94)
Translation 2- And burning in Hellfire
Translation 3- And the heat of a blazing fire!
‫جھونکا‬ ‫میں‬ ‫جہنم‬ ‫اور‬‫جات‬‫ا‬‫ہے‬
‫ہو‬ ‫داخل‬ ‫میں‬ ‫دوزخ‬ ‫اور‬‫ت‬‫ہے‬ ‫ا‬
‫اور‬‫وہ‬‫جا‬ ‫کیا‬ ‫داخل‬ ‫میں‬ ‫جہنم‬‫ہے‬ ‫تا‬(56/94)
ِ‫ين‬ِ‫ق‬َ‫ي‬ْ‫ال‬ ُّ‫ق‬َ‫ح‬ َ‫و‬ُ‫ه‬َ‫ل‬ ‫ا‬َ‫ذ‬ََٰ‫ه‬ َّ‫ن‬ِ‫إ‬
Indeed,this is the true certainty, (56/95)

20. Verily, this is an absolute Truth with certainty.
Indeed this is the absolute Truth;
This is indeed the ultimate truth.
‫حق۔‬ ‫قطعی‬ ‫ہے‬ ‫یہی‬ ‫بَّلشبہ‬
‫ہے۔‬ ‫حق‬ ‫قطعی‬ ‫کچھ‬ ‫سب‬ ‫یہ‬
‫بیشک‬ ‫یہ‬‫یہ‬‫اعل‬‫ہے‬ ‫بات‬ ‫یقینی‬ ‫کی‬ ‫درجہ‬ ٰ‫ی‬‫۔‬(56/95)
‫ن‬َ‫م‬َ‫و‬ ‫ا‬َ‫ھ‬ْ‫ن‬‫م‬ ٌ‫ر‬ْ‫ی‬َ‫خ‬ ُ‫ه‬َ‫ل‬َ‫ف‬ ‫َة‬‫ن‬َ‫س‬َ‫ح‬ْ‫ال‬‫ب‬ َ‫ء‬‫ا‬َ‫ج‬ ‫ن‬َ‫م‬َ‫ون‬ُ‫ل‬َ‫م‬ْ‫ع‬َ‫ی‬ ‫وا‬ُ‫ن‬‫ا‬َ‫ك‬ ‫ا‬َ‫م‬ ‫ا‬‫ال‬‫إ‬ ‫ات‬َ‫ئ‬‫ی‬‫ا‬‫س‬‫ال‬ ‫وا‬ُ‫ل‬‫م‬َ‫ع‬ َ‫ین‬‫ذ‬‫ا‬‫ال‬ ‫ى‬ َ‫ز‬ْ‫ج‬ُ‫ی‬ َ‫َّل‬َ‫ف‬ ‫ة‬َ‫ئ‬‫ی‬‫ا‬‫س‬‫ال‬‫ب‬ َ‫ء‬‫ا‬َ‫ج‬
Whoevercomes with a good deed, receives a better reward; whoever
comes with an evil deed is punished only for what he has done. (28/84)
‫آ‬ ‫کر‬ ‫لے‬ ‫نیکی‬ ‫شخص‬ ‫جو‬‫ہے‬ ‫تا‬‫صلہ‬ ‫بہتر‬ ‫سے‬ ‫اس‬ ‫لئے‬ ‫کے‬ ‫اس‬‫ہے‬ ‫تا‬ ‫آ‬ ‫کر‬ ‫لے‬ ‫برائی‬ ‫شخص‬ ‫جو‬ ‫اور‬ ‫ہے‬‫کوئی‬ ‫کو‬ ‫والوں‬ ‫کرنے‬ ‫کام‬ ‫برے‬ ‫تو‬
‫تھے‬ ‫رہے‬ ‫کرتے‬‫وہ‬ ‫جو‬ ‫قدر‬ ‫اسی‬ ‫مگر‬ ‫گا‬ ‫جائے‬ ‫دیا‬ ‫نہیں‬ ‫بدلہ‬(28/84)
We have noted in all above verses of the Quran that the day of Qyamah
or the Last Day of Judgmentis not mentioned as a timeframe of the
accountability, reward and punishment in the subsequentlives but in fact
the time of death is clearly mentioned. Also instead of going to the
sleeping mode,people were sent to paradise or hell soon after their
death.
ُ‫ة‬َّ‫ن‬ِ‫ئ‬َ‫م‬ْ‫ط‬ُ‫م‬ْ‫ال‬ ُ‫س‬ْ‫ف‬َّ‫ن‬‫ال‬ ‫ا‬َ‫ه‬ُ‫ت‬َّ‫ي‬َ‫أ‬ ‫ا‬َ‫ي‬
"O reassured soul(89/27)
‫مطمئن‬ ‫نفس‬ ‫اے‬(89/27)
َٰ‫ى‬َ‫ل‬ِ‫إ‬ ‫ي‬ِ‫ع‬ِ‫ج‬ ْ‫ار‬‫ة‬َّ‫ي‬ ِ‫ض‬ ْ‫ر‬َّ‫م‬ ً‫ة‬َ‫ي‬ ِ‫اض‬َ‫ر‬ ِ‫ك‬ِ‫ب‬َ‫ر‬
Return to your Lord,well-pleasedand pleasing[to Him](89/28)
‫خ‬ )‫سے‬ ‫نیک‬ ‫انجام‬ ‫(اپنے‬ ‫تو‬ ‫کہ‬ ‫میں‬ ‫حال‬ ‫س‬‫ا‬ ،‫طرف‬ ‫کی‬ ‫رب‬ ‫اپنے‬ ‫چل‬‫اپنے‬ ‫(اور‬ ‫وش‬
‫ہے‬ ‫پسندیدہ‬ )‫نزدیک‬ ‫کے‬ ‫رب‬(89/28)
‫ي‬ِ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ ‫ي‬ِ‫ف‬ ‫ي‬ِ‫ل‬ُ‫خ‬ْ‫د‬‫ا‬َ‫ف‬
So enter amongMy [righteous]devotees (89/29)
‫میں‬ ‫بندوں‬ )‫(نیک‬ ‫میرے‬ ‫جا‬ ‫ہو‬ ‫شامل‬(89/29)

21. ‫ي‬ِ‫ت‬َّ‫ن‬َ‫ج‬ ‫ي‬ِ‫ل‬ُ‫خ‬ْ‫د‬‫ا‬ َ‫و‬
And enter My Paradise." (89/30)
‫میں‬ ‫جنت‬ ‫میری‬ ‫جا‬ ‫ہو‬ ‫داخل‬ ‫اور‬(89/30)
The above verses confirm that when the lives of the righteous come to
the predetermined end,the angle of death simply invites them to leave
their earthly bodies and move on to Heaven. This happens before the
establishmentof Qyamah because there is no condition of the timeframe
mentioned for these actions and these verses (89/27-30)are not in the
future tense. So, (89/27-30)Allah (SWT)invites the satisfied souls to
enter His paradise. On the other hand we have also read that the wrong
doers know at the momentof their death that they are destined for Hell.
The angels beat them on their faces and rear ends (8/50 & 47/27),order
them to evict their souls (6/93), then “snatch their souls” (79/1).
Please see the following verse of the Quran as conclusion.
َ‫ین‬ ِ‫ح‬ ِ‫ر‬َ‫ف‬ْ‫ی‬َ‫ل‬َ‫ع‬ ٌ‫ف‬ْ‫و‬َ‫خ‬ ‫ه‬‫ال‬َ‫أ‬ ْ‫م‬ِ‫ه‬ِ‫ف‬ْ‫ل‬َ‫خ‬ ْ‫ن‬ِ‫م‬ ‫م‬ِ‫ه‬ِ‫ب‬ ‫وا‬ُ‫ق‬َ‫ح‬ْ‫ل‬َ‫ی‬ ْ‫م‬َ‫ل‬ َ‫ین‬ِ‫ذ‬‫ه‬‫ل‬‫ا‬ِ‫ب‬ َ‫ون‬ُ‫ر‬ِ‫ش‬ْ‫ب‬َ‫ت‬ْ‫س‬َ‫ی‬َ‫و‬ ِ‫ه‬ِ‫ل‬ْ‫ض‬َ‫ف‬ ‫ن‬ِ‫م‬ ُ ‫ه‬‫اَّلل‬ ُ‫م‬ُ‫ه‬‫ا‬َ‫ت‬‫آ‬ ‫ا‬َ‫م‬ِ‫ب‬َ‫ون‬ُ‫ن‬َ‫ز‬ْ‫ح‬َ‫ی‬ ْ‫م‬ُ‫ه‬ َ‫ال‬َ‫و‬ ْ‫م‬ِ‫ه‬
“They are rejoicing in Allah’s grace,and they have good news for their
comradeswho have notjoined them yet, who still liveon Earth, that they
have nothingto fear, nor will they grieve”(3/170)
‫ہیں‬ ‫مطمئن‬ ‫اور‬ ،‫ہیں‬ ‫خرم‬ ‫و‬ ‫خوش‬ ‫پر‬ ‫س‬ُ‫ا‬ ‫ہے‬ ‫دیا‬ ‫انہیں‬ ‫سے‬ ‫فضل‬ ‫اپنے‬ ‫نے‬ ‫ﷲ‬ ‫کچھ‬ ‫جو‬
‫ان‬ ‫ہیں‬ ‫پہنچے‬ ‫نہیں‬ ‫وہاں‬ ‫ابھی‬ ‫اور‬ ‫ہیں‬ ‫گئے‬ ‫رہ‬ ‫میں‬ ‫دنیا‬ ‫پیچھے‬ ‫انکے‬ ‫ایمان‬ ‫اہل‬ ‫جو‬ ‫کہ‬
‫کے‬‫ہے۔‬ ‫نہیں‬ ‫موقع‬ ‫کا‬ ‫رنج‬ ‫اور‬ ‫خوف‬ ‫کسی‬ ‫بھی‬ ‫لیے‬(3/170)
The significance of this verse is truly great. We have read that while we
still live on Earth, there are the righteous, which are already in Heaven
rejoicing in Allah’s grace, and waiting for the rest of the believers to join
them. This can only mean that the accountability is done soon after
death and some people progressto the further stage, while we are still
living on the Earth.
Dr Kashif Khan
24th January 2014