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Sc., to bear witness for or against those to whom they conveyed God's message (cf. {4:41-42}, 5:109 , 7:6 or 39:69 ).
The Resurrection will be established. In the world which will then have passed away, inspired Prophets had been sent in succession at different times to all nations. Now they will be gathered together in one place before the Judgment-seat to bear witness as to the righteous or the evil ones within their respective spheres of work. Cf. xxxix. 69.
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This is chronologically the earliest occurrence of the expression yawm al-fasl, which invariably relates to the Day of Resurrection (cf. 37:21 , 44:40 , 78:17 , as well as verse {38} of the present surah): an allusion to the oft-repeated Qur'anic statement that on resurrection man will gain a perfect, unfailing insight into himself and the innermost motivation of his past attitudes and doings (cf. 69:1 and the corresponding note [1]).
Cf. xxxvii. 21 and n. 4047; also xliv. 40, and n. 4718. That will be the Day of Judgment or Day of Decision. Good will then be completely separated from Evil. And the men who rejected Truth and flourished on Falsehood will find that in the world of Realities they will be absolutely nowhere. Hence the refrain of this Sura. "Ah woe, that Day, to the Rejecters of Truth!" it sounds like a dirge on Sin.
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Allah's Law is always the same. Sin or corruption prepares its own destruction. It was so with the generation of Noah. In Arab tradition it was so with the 'Ad and the Thamud. In our own day we see relics of prehistoric civilisations, in Egypt, Mesopotamia, the Indus Valley, and the Aegean: these were men of wonderful skill and resource, but they went under. If our generations, which pride themselves on their science and skill, desert Allah's Law, they will be certain to meet the same fate.
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The use of the conjunction thumma - which in this case has been rendered as "And" - implies that suffering in the hereafter is bound to befall the sinners "of later times" (al-akhirun) even if God, in His unfathomable wisdom, wills to spare them in this world.
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Cf. xxxii. 8, n. 3638. Man is ashamed of the process of physical creation, by which he comes into being. Yet he is arrogant in life and neglectful of the Future.
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See n. 2873 to xxiii. 13. The silent growth in the mother's womb, and the protection and sustenance which the growing life receives from the life of the mother, are themselves wonders of creation.
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See 23:12-14 and 22:5.
The period roughly of nine months and ten days is subject to many adjustments. In fact throughout our prenatal as well as post-natal life there are wonderful and nicely-balanced adjustments of which we are ourselves unconscious. Should we not turn in love and gratitude to Allah our Creator?
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The process of man's coming into being (illustrated, for instance, in {23:12-14}) clearly points to God's creative activity and, hence, to His existence. Consequently, lack of gratitude on man's part amounts to what the Qur'an describes as "giving the lie to the truth".
Perhaps the life in the womb, in relation to the life after birth, is an allegory for our probationary life on earth in relation to the eternal Life to come. Perhaps, also, our state when we are buried in the tomb suggests an allegory to the life in the womb, in relation to the life in the Hereafter.
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