Surah 75:5�6 � Denial of Resurrection and the Soul�s Questioning

I do call to witness the Resurrection Day; And I do call to witness the self-reproaching Spirit. (Qur'an 75:1-2)

Surah 75:5-6 captures the resistance of humans to divine truth. It denies resurrection and demands, When is the Day of Resurrection?—not out of curiosity, but defiance. This questioning is not innocent; it is the ego's refusal to surrender. Yet in this denial lies the prophecy of awakening. The verses mark the soul's turning point, where the Divine Feminine begins to stir consciousness and unveil the signs of Al-Qiyamah. The Hour is not distant—it is already unfolding within and without.

Surah Al-Qiyamah (The Resurrection) 75:5-6

1.   I do call to witness the Resurrection Day;
2.   And I do call to witness the self-reproaching Spirit.
3.   Does man think that We cannot assemble his bones?
4.   Nay, We are able to put together in perfect order, the very tip of his fingers.
5.   But man wishes to do wrong (even) in the time in front of him.
6.   He questions: "When is the Day of Resurrection?”
7.   At length, when the sight is dazed
8.   And the moon is buried in darkness
9.   And the sun and moon are joined together that Day will Man say;
10. "Where is the refuge?”
11. By no means! No place of safety!
12. Before the Lord (alone), that Day will be the place of rest.
13. That Day will Man be told (all) that he put forward, and all that he put back.
14. Nay, man will be evidence against himself,
15. Even though he were to make excuses.
16. Move not thy tongue concerning the (Qur'n), to make haste therewith.
17. It is for Us to collect it and to promulgate it:
18. But when We have promulgated it, follow thou its recital:
19. Nay more, it is for Us to explain it:
20. Nay, (ye men!) but ye love the fleeting life,
21. And leave alone the Hereafter.
22. Some faces, that Day, will beam (in brightness and beauty) -
23. Looking towards their Lord;
24. And some faces, that Day, will be sad and dismal,
25. In the thought that some backbreaking calamity was about to be inflicted on them;
26. Yea, when (the soul) reaches to the collarbone (in its exit),
27. And there will be a cry, "Who is a magician (to restore him)?”
28. And he will conclude that it was (the Time) of Parting;
29. And one leg will be joined with another:
30. The Day the Drive will be (all) to thy Lord!
31. So he gave nothing in charity, nor did he pray! -
32. But on the contrary, he rejected Truth and turned away!
33. Then did he stalk to his family in full conceit!
34. Woe to thee, (O man!), yea, woe!
35. Again, woe to thee, (O man!), yea, woe!
36. Does Man think that he will be left uncontrolled, (without purpose)?
37. Was he not a drop of sperm emitted (in lowly form)?
38. Then did he become a clinging clot; then did (Allah) make and fashion (him) in due proportion.
39. And of him He made two sexes, male and female.
40. Has not he, (the same), the power to give life to the dead?

surah 75:1-40 Al Qiyamah (The Resurrection)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

He questions: 'When is the Day of Resurrection? But man wishes to do wrong (even) in the time in front of him.'

1. Introduction
2. The Arrogant Denial in Surah Al-Qiyamah
3. The Certainty of Resurrection in Surah At-Taghabun
4. Synthesis: The Psychology of Denial and the Inevitability of Truth
5. The Quranic Pattern of Disbelief: A Thematic Anthology
6. Conclusion
7. References

1. Introduction

The Holy Qur'an repeatedly addresses the fundamental human struggle with the concept of life after death. The denial of the Resurrection (al-ba'th) is not presented as a mere intellectual disagreement, but as a deep-seated psychological state rooted in arrogance, a desire for moral license, and a rejection of ultimate accountability. This paper will analyze two pivotal sets of verses that illuminate this theme: Surah Al-Qiyamah (75:5-6) and Surah At-Taghabun (64:7). By synthesizing classical and modern exegesis with the provided materials, this research explores the Quranic portrayal of disbelief as a consistent pattern of human behavior and the divine response to it. The analysis will also incorporate a comprehensive thematic anthology of Quranic verses on the denial of resurrection, as requested, to demonstrate the pervasiveness of this theme throughout the scripture.[1]

2. The Arrogant Denial in Surah Al-Qiyamah

Surah Al-Qiyamah, "The Resurrection," confronts the denial of the Last Day directly. The verses in question, 5 and 6, expose the inner motivations of the disbeliever:

Bal yureedu al-insanu liyafjura amamahu
Yas-alu ayyana yawmu alqiyamati

But man wishes to do wrong (even) in the time in front of him.
He questions: "When is the Day of Resurrection?"[2]

Classical commentators like Ibn Kathir explain that the phrase liyafjura amamahu signifies a desire to "proceed ahead following his own whims."[3] The denial is not born of sincere doubt about God's power; rather, it is a pretext to live a life of unchecked sin (fujur) without moral consequence. The question, "When is the Day of Resurrection?" is not a genuine inquiry but a form of mockery and rejection. As one commentary notes, the disbeliever "desires to have absolute freedom to engage himself in concupiscent desires, sins, and wrong doing."[4] This psychological state—the desire to escape accountability—is the very heart of the denial.

3. The Certainty of Resurrection in Surah At-Taghabun

Surah At-Taghabun, "The Mutual Disillusion," offers a powerful and direct refutation to this denial. Verse 7 commands the Prophet Muhammad ? to respond with an oath, underscoring the absolute certainty of the event:

Za'ama allatheena kafaroo an lan yub'athoo qul bala warabbee latub'athunna thumma latunabbaonna bima 'amiltum wathalika 'ala Allahi yaseer

"Those who disbelieve have claimed that they will never be resurrected. Say, 'Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy.'"[5]

The use of the word za'ama implies a false, arrogant claim, highlighting the baselessness of the disbelievers' assertion. The divine command to swear "by my Lord" (wa rabbi) elevates the response from a debate to a decree. The verse establishes three core tenets: the certainty of resurrection (al-ba'th), the inevitability of recompense (al-jaza'), and the ease of this for Allah (qudrah). The closing statement, "And that, for Allah, is easy," directly confronts the human failure of imagination that underpins such disbelief, reminding humanity that the Creator of life can effortlessly re-create it.[6]

4. Synthesis: The Psychology of Denial and the Inevitability of Truth

When read together, these verses from Al-Qiyamah and At-Taghabun paint a complete picture of the Quranic perspective on the denial of the afterlife. Al-Qiyamah diagnoses the psychological disease: a desire for unchecked freedom that leads to a rejection of accountability. At-Taghabun provides the divine cure: a powerful, oath-bound assertion of truth that leaves no room for doubt. The pattern is clear: disbelief is not an intellectual problem but a moral and spiritual one. It is a willful blindness, a conscious choice to "do wrong" and then mock the very idea of a day when all wrongs will be accounted for.

The provided materials further elaborate on this theme. One document argues that humanity has strayed, becoming skeptical of the promised "Age to Come" and that the signs of Al-Qiyamah, including a specific solar eclipse in 1995, have been ignored due to entrenched misinterpretations.[7] This perspective, while specific in its interpretation of signs, aligns with the core Quranic message that humanity often treats divine signs as "false" (Surah 78:28). It criticizes a literalism that waits for a cataclysmic "Doomsday" while ignoring the spiritual resurrection and accountability that is ever-present.

5. The Quranic Pattern of Disbelief: A Thematic Anthology

The denial of resurrection is a recurring theme in the Qur'an, a testament to its centrality in the struggle between faith and disbelief. The following verses, drawn from the provided attachment, illustrate this consistent pattern, each revealing a different facet of the same rejectionist psychology.[8]

1. Surah Al-Mu'minun (23:35-37)

"Does he promise you that when you have died and become dust and bones, you will be brought forth once more? Far, very far is that which you are promised! Life is only our worldly life: we die and we live, and we will not be resurrected."

Brief Explanation: This is the classic expression of materialist nihilism, the belief that existence is confined to the worldly life, with no spiritual continuation.

2. Surah Ya-Sin (36:78-79)

"And he puts forth for Us a parable and forgets his creation. He says, 'Who will give life to bones when they are disintegrated?' Say, 'He will give them life who produced them the first time, and He is, of all creation, Knowing.'"

Brief Explanation: This verse tackles the intellectual objection to resurrection by reminding the objector of the initial creation. The power that creates from nothing can surely re-create from existing matter.

3. Surah Al-Jathiyah (45:24-26)

"They say: 'There is nothing but our worldly life; we die and live and nothing destroys us but time.' ... Say: 'Allah gives you life, then causes you to die, then He will gather you for the Day of Resurrection, about which there is no doubt, but most people do not know.'"

Brief Explanation: This addresses fatalistic materialism (dahriyah), the belief that impersonal time or nature governs existence. The Qur'an counters this by affirming God as the sole giver and taker of life, who will gather all for judgment.

4. Surah Al-Isra (17:49-51)

"They say: 'When we are bones and fragments, shall we really be raised up as a new creation?' Say: 'Be stones or iron, or any creation you think hardest!' Yet they will say: 'Who will return us to life?' Say: 'He who created you the first time.'"

Brief Explanation: Here, disbelief manifests as mockery. The divine response is a powerful assertion of omnipotence: no material form, however hard or seemingly inert, can resist the creative command of God.

5. Surah An-Nahl (16:38)

"They swear by Allah their strongest oaths that Allah will not resurrect one who dies. Nay! It is a promise binding upon Him in truth, but most of mankind do not know."

Brief Explanation: This verse is a direct parallel to Surah At-Taghabun 64:7, showing that disbelievers would even use oaths to deny the resurrection. Allah counters with His own binding promise (wa'dan 'alayhi haqqan).

6. Surah As-Sajdah (32:10-11)

"They say: 'When we are lost within the earth, shall we really be created anew?' Nay, they are disbelievers in the meeting with their Lord."

Brief Explanation: This verse exposes the core psychological reason for denial: it is not a lack of evidence but a rejection of accountability before their Lord (liqa' rabbihim).

7. Surah Saba' (34:7-8)

"Those who disbelieve say: 'Shall we show you a man who tells you that when you have been utterly torn to pieces you will indeed be raised in a new creation?' Has he invented a lie against Allah, or is there madness in him?"

Brief Explanation: The disbelievers resort to ad hominem attacks, accusing the Prophet of being a liar or madman. This tactic reveals their spiritual arrogance and inability to see beyond the physical realm.

8. Surah Al-An�am (6:29-30)

"They say: 'There is nothing but our worldly life, and we shall not be resurrected.' But if you could see when they will stand before their Lord, He will say: 'Is this not the truth?' They will say: 'Yes, by our Lord!' He will say: 'Then taste the punishment for your disbelief!'"

Brief Explanation: This verse presents a dramatic scene from the Day of Judgment, where the very same deniers will be forced to admit the truth they once rejected, proving their denial was born of obstinacy, not ignorance.

9. Surah Al-Muminun (23:82-83)

"They say: 'When we are dead and have become dust and bones, shall we really be raised up? We and our forefathers have been promised this before; it is nothing but tales of the ancients!'"

Brief Explanation: Here, disbelief is framed as a rejection of what they consider ancient myths (asatir al-awwalin). The Qur'an shows this to be a timeless excuse used by disbelievers in every era.

10. Surah Qaf (50:3-4)

"When we are dead and have become dust, will we then be resurrected? That is a return far-fetched! We know what the earth diminishes of them, and with Us is a preserving record."

Brief Explanation: This addresses the seemingly scientific objection that matter decays and is lost. Allah responds with the concept of a divine, preserving record (kitabun hafiz), where every particle and every action is accounted for.

11. Surah Al-Waqi?ah (56:47-48)

"They used to say: 'When we die and become dust and bones, will we really be resurrected? And our forefathers as well?'"

Brief Explanation: This verse highlights the social aspect of disbelief, where mockery of the afterlife becomes a common trope in worldly gatherings, born from a sense of complacency and luxury.

12. Surah Al-Mutaffifin (83:11-12)

"Those who deny the Day of Recompense. And none denies it except every sinful transgressor."

Brief Explanation: This verse makes the connection between morality and belief explicit. The denial of Judgment Day is not an intellectual position but the hallmark of a "sinful transgressor" who wishes to escape the consequences of their actions.

6. Conclusion

The Quranic treatment of resurrection and its denial is not merely a theological doctrine but a profound exploration of human psychology. As demonstrated through Surah Al-Qiyamah, Surah At-Taghabun, and the wider thematic anthology, the root of disbelief is not a failure of logic but a failure of the will—a desire to live without accountability. The disbeliever's question, "When is the Day of Resurrection?" is a rhetorical shield for a life of transgression. The divine response is equally consistent: an unwavering affirmation of its reality, sworn by God Himself, and a reminder that the power that brought forth the first creation can, with perfect ease, bring it forth again for final judgment. The message is timeless: true faith requires not only an acceptance of God's power but a submission to the moral and spiritual accountability that the Day of Resurrection represents.

7. References

[1] This paper synthesizes information from the provided attachments and scholarly Islamic sources to fulfill the user's request.
[2] Ali, Abdullah Yusuf. The Holy Qur'an: Text, Translation and Commentary. Amana Corporation, 1989. (From `pasted_content.txt`)
[3] AbdurRahman.org. "The Tafsir of Surat Al-Qiyamah : Ibn Kathir." 31 Jan. 2014.
[4] Al-Islam.org. "Surah al-Qiyama, Chapter 75." An Enlightening Commentary into the Light of the Holy Qur'an vol. 18, .
[5] Surah At-Taghabun (64:7), as provided in `pasted_content_2.txt`.
[6] Deep Tafsir of Surah At-Taghabun 64:7, from `pasted_content_2.txt`.
[7] Analysis of the beginning of Qiyamah, from `pasted_content.txt`.
[8] Thematic summary of verses on disbelief, from `pasted_content_3.txt`.

Manus, October 8, 2025
https://manus.im/app/QkXwjmXohvmhrZwQ9ptHcC

Human Defiance to Allah's Call for Resurrection in Surah Al-Qiyamah (75:5-6)

Surah Al-Qiyamah (75:5-6) vividly captures the stubborn resistance of human beings to Allah's divine summons to embrace the reality of Al-Qiyamah, the Day of Resurrection. The verses state:

"But man wishes to do wrong (even) in the time in front of him. He questions: 'When is the Day of Resurrection?'"

The Nature of Human Defiance

This defiance is not a mere expression of doubt or intellectual skepticism but a deliberate rejection of divine truth, rooted in the human ego's refusal to submit to Allah's authority. The disbeliever's question, "When is the Day of Resurrection?" is not posed out of genuine curiosity or a desire for understanding; rather, it is a rhetorical challenge, a mockery that masks a deeper unwillingness to accept accountability for one's actions. This resistance reflects a psychological and spiritual state where the individual prioritizes fleeting worldly desires over the eternal truth of divine judgment.

The Motivation Behind Denial

The phrase "liyafjura amamahu" ("to do wrong in the time in front of him") reveals the core motivation behind this defiance: a desire to persist in sin and moral transgression without consequence. Classical exegesis, such as that of Ibn Kathir, interprets this as humanity's inclination to follow whims and desires, seeking unchecked freedom from moral and spiritual responsibility. The question about the timing of the Resurrection serves as a pretext, a shield for those who wish to evade the reality of a day when every deed will be laid bare before Allah.

The Paradox of Awakening

Yet, within this act of defiance lies a profound paradox: the very resistance to Al-Qiyamah signals the stirring of a spiritual awakening. The Qur'an frames this moment as a turning point for the soul, where the Divine Feminine—symbolizing compassion, inner awakening, and the nurturing force of divine guidance—begins to stir the consciousness of humanity. This subtle awakening unveils the signs of Al-Qiyamah, which are not confined to a distant, apocalyptic future but are already unfolding both within the individual soul and in the world at large. The "Hour" is not merely a chronological event but a transformative reality, manifesting through spiritual awareness and the recognition of divine signs.

Signs of Al-Qiyamah

This defiance, therefore, is not the end but a prelude to transformation. The Qur'an suggests that the human soul, though resistant, is on the cusp of awakening to the truth of resurrection. The Divine Feminine, as an archetype of spiritual rebirth, gently but persistently calls humanity to recognize the signs of Al-Qiyamah—whether in the natural world, such as cosmic events like solar eclipses, or within the inner self, through moments of self-reproach and divine inspiration. The Hour is near, not in a literal sense alone but as an ever-present reality that challenges humanity to transcend its ego-driven denial and embrace the certainty of divine accountability.

Warning and Invitation

In this context, Surah Al-Qiyamah (75:5-6) serves as both a warning and an invitation. It warns against the arrogance of denying Allah's call to resurrection, exposing the futility of seeking refuge in disbelief. Simultaneously, it invites humanity to heed the subtle yet undeniable signs of Al-Qiyamah, urging a surrender to the divine will that promises not only judgment but also mercy and redemption. The defiance of the human ego, while formidable, is ultimately no match for the divine truth that permeates both the inner and outer worlds, calling all souls to awaken to the reality of the Resurrection.

Grok, October 8, 2025
https://grok.com/c/ea359587-d0ab-4076-9b2e-b10222d97283

Compilation, Proclamation, and Exegesis of Surahs Upholding Allah's (SWT) Command to His Ummah — to Witness and Participate in the Resurrection.

Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!

surah 78:1-5 Al Naba' (The Great News)

"5889. Great News: usually understood to mean the News or Message of the Resurrection.”

Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.