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By "calling it to witness", i.e., by speaking of the Day of Resurrection as if it had already occurred, the above phrase is meant to convey the certainty of its coming.
Cf. lxx. 40, and n. 5700. Here the point to be enforced is understood. The appeal is made to two considerations: (1) That every act has to be accounted for, and evil must have its recompense at the Resurrection; and (2) that man's own spirit has a conscience which would reproach him for sin, if he did not suppress that inner voice.
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Lit., "the [self-]reproaching soul": i.e., man's subconscious awareness of his own shortcomings and failings.
Our doctors postulate three states or stages of the development of the human soul: (1) Ammara (xii. 53), which is prone to evil, and, if not checked and controlled, will lead to perdition; (2) Lawwama, as here, which feels conscious of evil, and resists it, asks for Allah's grace and pardon after repentance and tries to amend; it hopes to reach salvation; (3) Mutmainna (lxxxix 27), the highest stage of all, when it achieves full rest and satisfaction. Our second stage may be compared to Conscience, except that in English usage Conscience is a faculty and not a stage in spiritual development.
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The Unbelievers' usual cry is: "What! when we are reduced to bones and dust, how can our personality be called to account?" (xvii. 49). The answer is: Allah has said so, and He will do it; for the death here is not the end of all things.
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This refers to the fact that every human has a unique set of fingerprints.
An idiom for the most delicate parts of his body.
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It is bad enough not to repent of past sins. But the evil-doer who rejects a Day of Reckoning and has no conscience wants to go on in his career of sin and jeopardise his future also.
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The question is sceptical or derisive. He does not believe that there is any chain of consequences in the Hereafter. He does not believe in a Hereafter.
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At the Hour of Judgment the full light and glory of the Lord will shine, and the effulgence will daze man's eyes. For the world as we knew it will go to pieces and a new World will come into being.
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Not only will man's sight be dazed, but the great luminaries themselves will lose their light. The moon with its present reflected light will then cease to shine. All reflected or relative truth or goodness will sink into nothing before the true and Etemal Reality.
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I.e., in their loss of light, or in the moon's colliding with the sun.
They both will rise from the west and lose their light.
To the moon the sun is the original light, but the sun itself is a created light, and it will sink into nothingness alongwith the moon. Both will be like empty shells "whose lights are fled, whose glories dead", because the Light of Allah now shines in full splendour in a new World. See n. 4344 to xxxix. 69.
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Lit., "what he has sent ahead and left behind", i.e., whatever good and bad deeds he committed or omitted (Zamakhshari).
All good and bad deeds, positive and negative, i.e., all sins of commission and omission, and all the good that a man did and all the evil that he omitted, all the influence that he radiated before him and all that he left behind him.
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Their organs will testify against them. See 41:19-24.
Cf. xxiv. 24, and n. 2976: "On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions. " It is not what a man says about himself, or what others say of him, that determines judgment about him. It is what he is in himself. His own personality betrays him or commends him.
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Cf. 24:24 , 36:65 or {41:2-22}.
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