Ayahsabu al-insanu an yutraka suda (surah Qiyamah: 36)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(75:36) Does man *23 think that he will be left alone, unquestioned? *24

Ayahsabul insaanu anyytraka sudaa

*23) Now, in conclusion, the same theme is being repeated with which the discourse began Life-after-death is necessary as well as possible.
*24) The word suda when used with regard to a camel implies a camel who is wandering aimlessly, grazing at will, without there being anybody to look after him. Thus, the verse means: "Dces tnan think that he has been left to himself to wander at will as if his Creator had laid no responsibility on him, had imposed no duty on him, had forbidden nothing to him, that at no time in future he would be required to account for his deeds'?" This same theme has been expressed in AlMu'minun: 115 thus: "On the Day of Resurrection, AIIah will ask the disbelievers: 'Did you think that We had created you without any purpose, and that you would never be brought back to Us?" At both these places the argument for the necessity of the life hereafter has been presented as a question. The question means: Do you really think that you are no more than mere animals? Don't you see the manifest difference between yourself and the animal? The animal has been created without the power of choice and authority, but you have been blessed with the power of choice and authority; there is no question of morality about what the animal dces, but your acts are necessarily characterised by good and evil. Then, how did you take it into your head that you had been created irresponsible and unanswerable as the animal has been? Why the animal will not be resurrected, is quite understandable The animal only fulfilled the fixed demands of its instinct it did not use its intellect to propound a philosophy; it did not invent a religion; it did not snake anyone its god nor became a god for others; it did nothing that could be called good or bad; it did not enforce a good or bad way of life, which would influence others, generation after generation, so that it should deserve a reward or punishment for it. Hence, if it perished to annihilation, it would be understandable, for it could not be held responsible for any of its acts to account for which it might treed to be resurrected. But how could you be excused from life after-death when right till the time of your death you continued to perform moral acts, which your own intellect judged as good or bad and worthy of reward or punishment? Should a man who killed an innocent person and then fell a victim to a sudden accident immediately after it, get off Scot-free and should never be punished for the crime of murder he committed? Do you really feel satisfied that a man, who sowed corruption and iniquity in the world, which entailed evil consequences for mankind for centuries after him, should himself perish like an insect; or a grasshopper, and should never be resurrected to account for his misdeeds, which corrupted the lives of hundreds of thousands of human beings after him? Do you think that the man, who struggled throughout his life for the cause of truth and justice, goodness and peace, and suffered hardships for their sake, was a creation of the kind of an insect, and had no right to be rewarded for his good acts?