In these verses there are two opposite images clarifies the difference between of those whose scales are heavy and of those whose scales are light, between the pleasant life and the intensive Hell fire. This opposition in unseen matters is meant for the believer to be happy with two blessings: The first one is to know his place in the hereafter resulting from his Lord’s satisfaction with him and the pleased blessing that accompany him, the second is to see the destiny of the oppressors and the disbelievers which is the hell fire. Hence, he sees two blessings, in himself and in Allah’s revenge from his adversary.
الآية رقم (10) - وَمَا أَدْرَاكَ مَا هِيَهْ
(10) - (And what can make you know what that is? (10))
t is as Allah’s (swt) saying:
﴾ وَمَا أَدْرَاكَ مَا الْقَارِعَةُ ٰ﴿
(And what can make you know what is the Striking Calamity?) (Al-Qari’ah: 3)
The greatness of this manner lies in that Allah (swt) changes the frightening matter by a psychological operation through a great Quranic manner. As such when Allah (swt) says:
﴾ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ ٰ﴿
(give them tidings of a painful punishment.) (Ali-Imran: 21)
﴾وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ﴿
(And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces.) (Al-Kahf: 29)
However, in this verse which we are explaining, Allah (swt) says (His refuge), He (swt) does not say (his fate) or (his retribution), rather uses this word (refuge). When any person hears this word he perceives sympathy, tenderness and good treatment. So. This Qur’anic expression is very precise that occurs in the self with different horrible meanings.
الآية رقم (9) - فَأُمُّهُ هَاوِيَةٌ
(9) - (His refuge will be an abyss. (9))
Then Allah (swt) shows how horrible this matter is:
الآية رقم (8) - وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ
(8) - (But as for one whose scales are light, (8))
They are those whose bad deeds are more than their good deeds.
There is an Arabic miraculous expression in presenting the following meaning: Those whose scales are light, his refuge will be an abyss.
We are in front of two types of people; people whose scales of good deeds are heavy and people whose scales of bad deeds are heavy, thus, this scale becomes heavy by good deeds and becomes light by bad deeds, not according to money.
Mentally, when we have a weigh and a weighed, we have three conditions: One pan is heavy and the other is light or the two are balanced. But the last condition is not mentioned in this Surah.
الآية رقم (7) - فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ
(7) - (He will be in a pleasant life. (7))
رَّاضِيَةٍ (pleasant): The Arabic word means to be satisfied, and linguistically and traditionally, it is well known that satisfaction is a description of people since they have brain and will. But Allah (swt) did not use the common expression of human language, rather, He (swt) used an expression that is suitable to His eloquent words and His great favours and blessings upon us. Giving preponderance to the Quranic miraculous expressions over the humans’ expressions is noticeable. As people in this worldly life like comfort and reasons of happiness, but they are worried about losing them so they do not enjoy them. This feeling makes the Man lives the moments of present happiness, at the same time, he is worried about the future and afraid that this state will last or not.
As if Allah (swt) is saying to us that this feeling that worries the enjoyed person in this life does not exist in the hereafter, that is because the pleasure of the hereafter is connected with you, cannot disconnect and leave you, it is utilized to accompany you and live with you forever, as if it is satisfied so it does not like to separate from what it likes, so, do not worry, the pleasure of Paradise is continuous, does not end.
When Imam Ali (may Allah honour his face) read this verse:
﴾فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ ٰ﴿
(And the heaven and earth wept not for them, nor were they reprieved.) (Ad-Dukhan: 29)
He said: Yes, it cries and rejoices. As Allah (swt) willed that the heavens and the earth will not weep for Pharaoh’s family, this means that in return they will weep for losing the believer. When a man dies, two places cry for him, a place on earth and a place in heaven, as for the place on earth, it is his prostrating place, and as for the place in heaven, it is where his deeds used to go up, and this is the top of satisfaction.
Some interpreters said that رَّاضِيَةٍ (pleasant) means (pleasing), those did not reach to all of the intended meanings in Allah’s (swt) Holy Qur’an and did not understand the eloquent of Allah’s (swt) speech. That is why anyone who wants to interprets the Holy Qur’an has to think deeply in these meanings, he has , as well, to extract the eloquent treasures and the arts of speech embedded in it.
الآية رقم (6) - فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ
(6) - (Then as for one whose scales are heavy, (6))
As for the one whose good deeds are more than his bad ones.
The scale of Allah (swt) is precise and just. Those, whose good deeds are heavy, are the winners and the succeeded in Paradise. While those who sold themselves to Satan and to their self-desires, whose bad deeds are heavy, they will be the companions of the Fire.
We note that Allah (swt) uses the plural form of (scales, why?
Because there may be a scale of each type of deed, prayer has a scale, spending of money has a scale, the Hajj has a scale…. Then these scales will be collected together.
Hence, Allah (swt) is saying that whose good deeds are heavy will be entered to Paradise where they will be in pleasant life. This verse indicates that the deeds will have weight and size so that they are seen.
الآية رقم (5) - وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ
(5) - (And the mountains will be like wool, fluffed up. (5))
The mountains are like the loosened wool in its lightness of movement and dispersing, until it is leveled with the earth.
Mountains are the strongest visible thing, according to humans. But on the Resurrection Day they will become as the loosened wool, that is, they will crumble to small scattered atoms and will dispense in air.
الآية رقم (4) - يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ
(4) - (It is the Day when people will be like moths, dispersed, (4))
People will be like moths on this Day, scattered about in plenty and going around in different directions, humbled and confused. This is at the beginning when they get out of the graves, do not know where to go. Allah (swt) says:
﴾أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ ٰ﴿
(But does he not know that when the contents of the graves are scattered,) (Al-Aadiyaat: 9)
﴾يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ ٰ﴿
(The Day they will emerge from the graves rapidly as if they were, toward an erected idol, hastening.) (Al-Ma’arij: 43)
When getting out from their graves, they hurry like dispersed moths, and they are like the scatted locusts when moving toward the gathering land. Allah (swt) says:
﴾خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ % مُّهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ ٰ﴿
(Their eyes humbled, they will emerge from the graves as if they were locusts spreading, % Racing ahead toward the Caller. The disbelievers will say, “This is a difficult Day.”) (Al-Qamar: 7-8)
Look at the difference; Allah (swt) chose for the first status the moths which are delicate-winged insects that may crumple between fingers and smashed. This is how the dead are when they first emerge from the graves in their weakest condition, confused, bumping into each other. Whereas, the locusts fly in organized flocks, this is the difference between the first getting out and what follows it.
الآية رقم (1-2-3) - الْقَارِعَةُ - مَا الْقَارِعَةُ - وَمَا أَدْرَاكَ مَا الْقَارِعَةُ
(1-2-3) - (The Striking Calamity - (1) What is the Striking Calamity? (2) And what can make you know what is the Striking Calamity? (3))
الْقَارِعَةُ (The striking calamity): One of the names of the Resurrection Day, named so because it strikes the hearts and the hearings with its tremendous horrors.
Allah (swt) talks about another stage of reckoning before recompensating. Hence, the reckoning will be in stages; first, the records will be distributed then everyone will read his deeds, finding that it is fully identical to what he had done in his life. This reckoning does not mean recompensating, rather, it is just a clarification of what has been led to his final destiny. Then, the stage of weighing the deeds, followed by rewarding by Paradise or punishing in Hell.
Allah (swt) repeats (The striking calamity) three times. The first one is obscure and needs clarification, it leads us to ask what is the striking calamity? Then comes the answer: What is the Striking Calamity? As this is an obscure matter that we have to ask about. A question requires an answer, therefore, Allah (swt) says: (And what can make you know what is the Striking Calamity?) As if He (swt) is saying that certainly you do not know the answer, We will tell you; first by obscurity (verse 1) then by intimidation (verse 2), after that by stating the greatness of what is asked about (verse 3). As if Allah (swt) is giving us the difference between the linguistic meaning and the idiomatic meaning. That is, sometimes a word may be used as a metaphor to express another meaning that is different than the linguistic meaning.
For example, the Arabic word (Nahu) means manner and direction, but when the scholars of the Arabic language put down the grammar, they used this word in grammar to refer to the grammatical arrangement of the words, thus, while talking about the grammar in the Arabic language, we only understand this word by its idiomatic new meaning. As such, the Arabic word (Al-Hajj) (pilgrimage), has a linguistic meaning as well as an idiomatic meaning. linguistically it means to head for a sacred place, whereas idiomatically it refers to go to Allah’s sacred House at a known time to perform certain rituals, and so on..
Allah (swt) here is paying our attention to the (striking calamity), to say that it is not a familiar striking , that is to strike a strong material with another to produce a disturbing sound, this is not the meaning, what is meant is the striking that only Allah (swt) knows its true reality. It is the horrible Day, the Resurrection Day, the hidden day that no one but Allah (swt) knows it truly, so that He (swt) says: (And what can make you know what is the Striking Calamity?). However, Allah (swt) gave names to this Day, such as, the Striking Calamity, the Deafening Blast, the Inevitable Reality and the Overwhelming Day. Each of these names has a visible meaning on that Day which is hidden from us now and we should ask about because it is ambiguous. So when we read this verse (And what can make you know what is the Striking Calamity?) we have to understand that what is intended is the idiomatic meaning not the linguistic one.
(And what can make you know what is the Striking Calamity?): It denies the knowledge in the past, but will be known in future.