Surah Az-Zumar: (60-61) And on the Day of Resurrection, you will see...

This verse signifies another type of confirmation regarding the threat (of punishment) and the promise.

As for the threat, it is His saying: {And on the Day of Resurrection, you will see those who lied against Allah—their faces will be blackened} (Az-Zumar: 60).

There are two inquiries regarding this:

1. What is the nature of this lying/falsehood?
2. What is the nature of this blackening?

The common understanding is that lying is reporting something contrary to its reality. Some say this degree alone does not constitute a lie; rather, the condition for it to be a lie is the intention to convey a report that contradicts the reality known to the speaker.

Knowing this principle, we present the views of people concerning this verse:

Al-Ka'bi's View: Al-Ka'bi argues that this verse refutes the doctrine of Jabr (predetermination/compulsion). This is because the verse follows His saying: {If Allah had guided me} (Az-Zumar: 58), meaning, "He did not guide me, but rather He misguided me." Since Allah recounts the words of the disbelievers and immediately follows it with {you will see those who lied against Allah—their faces will be blackened}, this must refer back to that preceding statement.

Furthermore, it is narrated from Al-Hasan, from the Prophet (peace be upon him), that he said: "What is wrong with people who pray and recite the Qur'an, yet claim that Allah has decreed sins upon the servants? They are liars against Allah, and Allah will blacken their faces."

Refutation of Al-Ka'bi's View (The Position of Our Scholars): Our scholars argue that the end of the verse proves the invalidity of this interpretation. Allah says at the end of the verse: {Is there not in Hell a lodging for the arrogant?} (Az-Zumar: 63). This indicates that those whose faces become blackened are arrogant people. Arrogance is not fitting for someone who claims, "I cannot create, resurrect, or bring into existence," as only Allah (glorified and exalted is He) is capable of that. However, arrogance is more fitting for those who claim, "Allah wills something, but I will the opposite, so my desire is achieved and Allah's desire is not achieved." Thus, this interpretation they mentioned is proven false.

Other Views on Specificity: Some people say this threat is specific to the Jews and Christians. Others say it is specific to the Arab polytheists.

The Judge's View (Al-Qadi): The Judge states that the verse must be applied universally to include the Mushabbihah (those who liken God to creation) and the Mujbirah (those who affirm absolute compulsion), as well as everyone who describes Allah with attributes unsuitable for Him, whether by negation or affirmation. This includes ascribing to Him what He must be purified from, or purifying Him from what He must be ascribed to. All of them fall under this verse because they lied against Allah. Therefore, restricting the verse only to the Mujbirah, Mushabbihah, Jews, or Christians is not permissible.

Critique of the Judge's Universal Application: We must note that if we apply this verse generally, as the Judge mentioned, it necessitates declaring the entire Ummah (Muslim community) as disbelievers. This is because you will not find any sect within the Ummah except that intense disagreement has occurred among them regarding the attributes of Allah (Exalted is He). Do you not see the disagreement between Abu Hashim and the People of the Sunnah on many issues concerning Allah's attributes? Applying the Judge's rule would necessitate declaring one of them a disbeliever.

Conclusion on the Nature of the Lie: Therefore, it is established that the lie mentioned in the verse must refer to a situation where the speaker intended to report something while knowing they were lying about what they said. An example is the disbelievers of Quraysh, who described their idols as deities even though they knew by necessity that they were inanimate objects. They also claimed that Allah had forbidden the Bahirah, Sa'ibah, Wasilah, and Ham, even though they denied the notion that Allah forbids this or permits that, and the one who said it knew they were lying. If this is the case, then attaching such a severe threat to this ignorant, lying, misguided person is appropriate. However, for someone who only intended truth and sincerity but erred, it is far-fetched to attach this threat to them.

The closest explanation is that this blackness is a type of blackness different from all other kinds of blackness. It is a blackness indicating ignorance of Allah and lying against Allah. I say that ignorance is darkness, and darkness is perceived as blackness. Thus, the blackness of their hearts caused the blackness of their faces. Beneath this statement lie deep secrets concerning the discussions of the states of the Resurrection.

When Allah mentioned this threat, He followed it with the promise: {And Allah will save the righteous by their achievements} (Az-Zumar: 61).

The Judge's Interpretation of Al-Muttaqin (The Righteous): The Judge stated that this refers to those who avoided all major sins, as absolute righteousness (Ittiqā') is only ascribed to someone whose state is thus.

Critique of the Judge's Interpretation: One might say to him: Your statement is very strange because when you discussed the preceding verse, {If Allah had guided me, I would have been among the righteous} (Az-Zumar: 57), you argued that the verse {And on the Day of Resurrection, you will see those who lied against Allah—their faces will be blackened} must refer to those who said, {If Allah had guided me}. Following this rule, when Allah says next, {And Allah will save the righteous by their achievements}, it must mean those who avoided that specific lie. This implies that everyone who is not characterized by that lie must fall under that promise mentioned in {And Allah will save the righteous by their achievements}, and thus your assertion that Al-Muttaqin means those who avoid all major sins is false.

The Correct Position: The truth is to say that the Muttaqi (righteous person) is the one who performs Ittiqā' (the act of guarding/avoiding). The one who performs Ittiqā' in one instance has performed the meaning of Ittiqā'. Based on this principle, an absolute command does not imply repetition. Furthermore, since the specific thing being avoided is not explicitly mentioned in the word Ittiqā', it must be referred back to the previously mentioned thing, which is lying against Allah (Exalted is He). Thus, the apparent meaning of the verse dictates that whoever avoids that characteristic must fall under this noble promise.

There are several issues concerning this phrase:

Issue 1: Recitation Variants Hamzah, Al-Kisa'i, and Abu Bakr (from 'Asim) recited it as {Bimafāzātihim} (plural). The rest recited it as {Bimafāzatihim} (singular). Al-Wahidi narrated from Al-Farra' that both are correct, as in speech, one can say, "The matter of the people has become clear" (amru al-qawm) or "The matters of the people have become clear" (umūru al-qawm). Abu Ali Al-Farisi said: The singular form refers to the masdar (verbal noun). The plural form is used when the types of masdar differ, like His saying: {And you thought thoughts about Allah} (Al-Ahzab: 10). There is no doubt that every righteous person has a type of achievement different from another.

Issue 2: Meaning of Mafāzah Mafāzah is derived from Fawz (triumph/success), which means happiness. The meaning is that salvation on the Day of Resurrection was achieved because of their triumph in the worldly life through obedience and good deeds. The time and place of the triumph are used to refer to the triumph itself.

His Saying: {Evil will not touch them, nor will they grieve} This serves as an explanation of that salvation. It is as if He was asked, "How will He save them?" and the answer was: {Evil will not touch them, nor will they grieve}. This is a comprehensive statement because if evil does not touch them, their minds are free from distress concerning what they missed in the past, thus showing they are safe from all afflictions. We ask Allah for success in these ranks by His favor and generosity.

Issue 3: Implication for the Day of Judgment This verse indicates that the believers will not experience fear and terror on the Day of Resurrection. This is reinforced by His saying: {The Greatest Terror will not grieve them} (Al-Anbiya: 103).

{Allah is the Creator of all things, and He is over all things Trustee.} (Az-Zumar: 62)

{To Him belong the keys of the heavens and the earth. And those who disbelieve in the verses of Allah—it is those who are the losers.} (Az-Zumar: 63)

{Say: Then do you order me to worship other than Allah, O ignorant ones?} (Az-Zumar: 64)

{And it was already revealed to you and to those before you, "If you should associate [anything] with Allah, then surely your deeds will become worthless, and you will surely be among the losers."} (Az-Zumar: 65)

{Rather, worship Allah and be among the grateful.} (Az-Zumar: 66)