Importance of resurrection according to Qura’n

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The Message of Qur"an Vol. 05

A brief look at the verses of the Qura’n makes it clear to us that among the ecclesiastical problems no other issue has the importance of the issue of resurrection, the accounting of the deeds, the rewards and punishments, after the issue of Tawhid.

There are 1200 verses regarding resurrection and is mentioned on every page of the Book without exception. The final Surahs are either totally on resurrection or deal the issue primarily together with the judgments and signs and the results. These are the undeniable signs about the issue. Many verses in the Qura’n speak of the belief in God and then the belief in the hereafter. They are mentioned together in at-least 30 verses, “Believe in God and believe in the Day of Judgment.” Or some similar words and the terms “The Final Day’ or The End have been mentioned more than a 100 times.

And why should it not be so when:

1. When belief God, His wisdom, justice, and might cannot be complete without the belief in Resurrection.

2. The human life gets a meaning if there is belief in Resurrection and it saves the life in this world becoming useless.

3. The belief in Resurrection gives us the light on the path of development.

4. The belief in Resurrection is the culminations of all laws, and is the moving force behind social upliftment, it is the reason for the equality of rights, it is the instigator for the completion of duties, it is the willingness for martyrdom and the cause for those who lay their lives for God, and it teaches man to analyze himself.

5. The belief in Resurrection prevents one from being enmeshed in the vagaries of the world for this worldly belief is the cause of all evil. This belief takes mankind away from the worldly goals to the true goals prescribed by God and what a great difference is there between the two.

6. The belief in Resurrection gives man the strength in the time of hardships. This belief changes the face of death which overwhelms the human mind with horror. It changes the des c r i p tion of death as the means of destruction and tells us that it is the doorway to the well being in the hereafter.

7. The belief in resurrection together with the belief in the Creator of this universe is the demarcation line between the believer and the materialists.

After this brief introduction we turn to the under-mentioned verses of the Qura’n:

Verse 87 of Surah Nisaa:

God there is no god but Him! He will certainly gather you altogether on the Day of Resurrection; there is no doubt in it. Who can be truer in word than God?

Verse 7 of Surah Taghabun:

The disbelievers pretend that they will never be resurrected. Say, “Yes! By my Lord! You will certainly be resurrected and then you will be informed of what you did, and that is easy for God.

Verse 53 of Surah Yunus:

They ask you, “Is it true?” say, “Aye! By my Lord! Verily it is the truth; you will not escape”

Verse 3 of Surah Saba:

Those who disbelieve say, “The Hour shall not come to us.” Say, “Yes, by my Lord it shall certainly come upon you and nothing is hidden from Him.”

Verse 9 of Surah Al Imran:

Lord! Verily it is you who will gather mankind on the Day about which there is no doubt. Verily God does not fail in His promise.

Verse 18 of Surah Shura:

Beware! Those who dispute about the Hour have strayed far away.”

Verse 147 of Surah A’raf:

Those who deny Our signs and the meeting on the Day of Resurrection, vain are their deeds. Do they expect to be rewarded with anything except what they used to do?

Verse 10 of Surah Bani Israel:

We have prepared a painful torment for those who do not believe in the hereafter.

Verse 34 of Surah Jathiya:

And it will be said “We shall neglect you as you even as you neglected the meeting of this day of yours and your abode shall be the fire and there shall be no helpers for you.

Verse 5 of Surah Raad:

And if you wonder, then wondrous is their saying, “When we are dust, would we then surely be (returned) in a new creation?” They are those who disbelieve in their Lord and they shall have collars around their necks, and they are the companions of fire where in they shall abide forever.”

The Explanation of the Verses:

The Repeated Reminders:

There have been repeated reminders about life in the hereafter and the resurrection in the above verses. All this reflects the importance the Qura’n gives to the issue.

The first verse speaks about the day which is beyond doubt and on which day all of mankind will be gathered. It says, “There is no god but God and He will gather all of you on the Day of Reckoning which is beyond doubt.” It further adds as a reminder, “Who can be more truthful than God?”

The beginning and the end of the verse as well as each portion is a reminder about this issue and this show the importance that Qura’n gives to it. (1) According to Maqayis-ol-Lughata the word “Larayb” denotes doubts of all kinds or a doubt which is full of fear and terror. This word is used because “Need” denotes that the needy always have doubts about such moments with a sense of losing the opportunity.

Fawariqol Loghata has defined the difference between “Shak” and “Rayb” that “Irtiyab” is a doubt which includes an accusation.

This has been used for resurrection in the Qura’n because the disbelievers of resurrection used to express doubts as well as accused the Messenger of having devised this from his own imagination.

The scope remains to ask why the Qura’n has not substantiated its claim with proof at such places.

The first reason is that Qura’n has mentioned the proof of resurrection in many places and has been repeated quite often so it was not deemed necessary to give proof after each verse. Secondly, it is as if the Qura’n wants to say that the proofs and signs of resurrection are so evident that there can be no scope for any doubt about it. (2).

In the second verse the Messenger is being ordered to swear as a reminder that the Day of Reckoning and resurrection is beyond any doubt. The disbelievers said, “We will never be raised again” and the Messenger was asked to say, “Yes! By my Lord! You will certainly be resurrected and then you will be informed of what you did, and that is easy for God.”

We know that it is now pleasant to swear normally, and that too on God and the Qura’n forbids us to do so as in verse 224 of Surah Baqarah wherein it says, “ Do not make God a hindrance in your oaths” But sometimes the matter is so important that it is not forbidden to swear instead it is necessary. The verse has not only said “ You will certainly be resurrected” and then “ You will be informed” and then it adds that this is something easy for God so you should entertain no doubts about it. (3)

The third verse describes the same thing in the form of questions and answers between the Messenger and the disbelievers: It is said, “They ask you, “Is it true?” say, “Aye! By my Lord! Verily it is the truth; you will not escape”

It should be remembered that the word “Wa yas tambi-‘uunaka” has been derived from “Naba” which means important news. According to Raghib in Mafuradat it is about a very beneficial and meaningful news about which man has an instilled knowledge but it is not beneficial if he does not have the will to understand, the glory and the knowledge and it cannot be called Naba . The doubtful, unimportant and insignificant news are not termed as Naba. The importance of the news is mostly for stress. The Messenger is called “Nabi” because his knowledge and news have these three characteristics.

The Messenger was then asked to say, “Aye! By my Lord! Verily it is the truth;”

The word “Rabb” has been used to denote that the Day of Reckoning is but a continuation of His authority and this will be further explained when we deal with the proof of resurrection.

In the end of the verse it is stressed, “you will not escape”

Some commentators have taken this verse to be the proof of the truthfulness of the Messenger and the Qura’n but the start and the end of the verse clearly denotes that Naba refers to The Day of Resurrection and Judgment that will give severe punishments to the wrong doers and has been repeatedly mentioned as the sublime truth in various ways.

The words “ei” “Rabbii”, “Inn” and the “Lam” in “Lahaqq”, the words “Wa Maa antum bi-mu-jizin” are just to put further emphasis.

In the fourth verse the same meaning has been conveyed in another style. The disbelievers first said, ““The Hour shall not come to us.”  Then God ordered His Messenger to say, “Yes, by my Lord it shall certainly come upon you and nothing is hidden from Him.”

The term “Alimil Gayb” may have been used because the disbelievers of resurrection said, “Who can gather this scattered dust from the ground? And who can take the account of human deeds and give rewards and punishment for deeds that have all gone into oblivion with no signs left?” Qura’n answers them all in one sentence, “the God who is the knower of all things hidden and all the unseen secrets; it is He who will do so.”

The reason for the Day of Judgment being called the “hour” is according to the linguists that the word “Saa-ah” denotes a very small part of the time or eternity and since the judgment on that day will be meted out very quickly. (4)

According to Lisan-ol-Arab the word “Saa-ah” is used to denote the last moments of destruction and also for the Day of Judgment because it will come very suddenly. Some people have divided the word into three parts:

The great hour; the middle hour and the small hour.

The first hour denotes the day of resurrection, the second denotes the sudden death of the people of those times (like the death of the people of Noah who died all together) and the third denotes the time of death of every person. (5)

The same meaning in verse No 5 has been denoted by the term “Rasikheen fil Ilm”. They speak about the day of resurrection with surety when they beseech God. They say, “Lord! You will gather mankind on the day about which there is no doubt” A further emphasis is laid “ God never betrays His promise” In this verse there are various reminders for it says, “ For God never fails in His promise.”



1. There are many other verses in the Qura’n that remind about the same issue like verse 7 of Surah Hajj, 9 and 25 of Surah Al Imran, 12 of Surah Anam, 21 of Surah Kahaf, 59 of Mumin, 7 of Shura and 26 and 33 of Surah Jathiya
2. In the word “ Layajma-‘annakum” the alphabet “Lam’ denotes the oath then the “Nun” has been put for stress followed by the word “Laa-rayba fih” and in the end is the most powerful reminder, “ Whose words can be truer than God’s?” Why is word used with “ala’ when normally it should have been used with “fi”? Some commentators have said that the word here stands for the word “Liyahsharran” which is used with “Ala” or this “ala” here is substituted for “fi”.
3. “Za’m” is used in the sense which is surely is a lie or is doubted to be a lie. It is often used for wrong ideas. Shaykh Toosi in Tibiyan, Qartabi, and the author of Ruhul Bayan that “Za’m” is another name for falsehood.
4. The word “Saa-ah” here denotes decline; according to Al Minar the word means a small portion of time or era which is fixed by the deeds done within it. Tafsir Al Minar vol.7 page 259
5. Tajol Uroos fi Sharrhal Qamoos and Mafuradat of Raghib