They are surely lost who call the meeting with God a lie. When the Hour comes upon them unawares, they will say: "Alas, we neglected it!" and carry their burdens on their backs: How evil the burden they will carry!
Those who denied their meeting with Allah, have indeed failed; to the extent that when the Last Day suddenly came upon them they said, “Woe to us that we failed to believe in it” – and they carry their burdens on their backs; what an evil burden they carry!
Lost indeed are they that cried lies to the encounter with God, so that when the Hour comes to them suddenly they shall say, 'Alas for us, that we neglected it!' On their backs they shall be bearing their loads; O how evil the loads they bear!
Lost indeed are they who consider it a lie that they will have to meet God -till the Last Hour suddenly comes upon them, [and] they cry, "Alas for us, that we disregarded it!" - for they shall bear on their backs the burden of their sins: oh, how evil the load with which they shall be burdened!
Lost surely are those who belie their meeting with Allah, until when the Hour cometh on them on a sudden, and they will say: woe betide us, that we neglected it! - the while they will be bearing their burthens on their backs. Lo! vile is that which they shall bear.
They indeed are losers who denied their Meeting with Allah, until all of a sudden, the Hour (signs of death) is on them, and they say: "Alas for us that we gave no thought to it," while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!
Losers are those who deny the encounter with God. Then, when the Hour comes upon them suddenly, they will say, “Alas for us, how we have neglected it.” And they will carry their burdens on their backs—evil is what they carry.
Those who consider it a lie that they will have to meet Allah are indeed the losers so much so that when that Hour comes to them suddenly they will say: 'Alas for us, how negligent we have been in this behalf.' They will carry their burden (of sins) on their backs. How evil is the burden they bear!
They indeed are losers who denied their meeting with Allah, until all of a sudden, the Hour (signs of death) is upon them, and they say: "Alas for us that we gave no thought to it," while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!
They indeed are losers who deny their meeting with Allah until, when the Hour cometh on them suddenly, they cry: Alas for us, that we neglected it! They bear upon their backs their burdens. Ah, evil is that which they bear!
They are certainly losers who deny the encounter with Allah. When the Hour overtakes them suddenly, they will say, ‘Alas for us, for what we neglected in it!’ And they will bear their burdens on their backs. Look! Evil is what they bear!
They are lost indeed, those who belied the meeting with Allah. When the Hour overtakes them suddenly, they will say: 'Alas, for us, that we neglected it' On their backs they shall be bearing their sinful loads; how evil is what they sin!
Those will have lost who deny the meeting with Allah, until when the Hour [of resurrection] comes upon them unexpectedly, they will say, "Oh, [how great is] our regret over what we neglected concerning it," while they bear their burdens on their backs. Unquestionably, evil is that which they bear.
Those who do not believe in the Day of Judgment have incurred upon themselves a great loss. When the Day of Judgment suddenly comes upon them, they will sink under the burden of their sins in grief for their neglecting that day. Terrible indeed will be their burden!
They are losers indeed who reject the meeting of Allah; until when the hour comes upon them all of a sudden they shall say: O our grief for our neglecting it! and they shall bear their burdens on their backs; now surely evil is that which they bear.
Qad khasira alla<u>th</u>eena ka<u>thth</u>aboo biliq<u>a</u>i All<u>a</u>hi <u>h</u>att<u>a</u> i<u>tha</u> j<u>a</u>athumu a<b>l</b>ss<u>a</u>AAatu baghtatan q<u>a</u>loo y<u>a</u> <u>h</u>asratan<u>a</u> AAal<u>a</u> m<u>a</u> farra<u>t</u>n<u>a</u> feeh<u>a</u> wahum ya<u>h</u>miloona awz<u>a</u>rahum AAal<u>a</u> <i><u>th</u></i>uhoorihim al<u>a</u> s<u>a</u>a m<u>a</u> yaziroon<b>a</b>
Those indeed are the losers who deny the meeting with God. When the Hour comes on them suddenly, they cry, "Alas for us, that we neglected it!" They shall bear their burdens on their backs. Evil are the burdens they shall bear.
Lost indeed are they who treat it as a falsehood that they must meet Allah,- until on a sudden the hour is on them, and they say: "Ah! woe unto us that we took no thought of it"; for they bear their burdens on their backs, and evil indeed are the burdens that they bear?
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ أَلَا سَآءَ مَا يَزِرُونَ
Those who deny the resurrection on the Day of Rising, and regard standing before Allah to be farfetched, are in utter loss. Until, when the Hour comes upon them suddenly without any prior knowledge, they will say, because of extreme regret: Alas for us and what disappointment, due to our having been neglectful of Allah by disbelieving Him and not preparing for the Day of Rising. They will carry their evil actions on their backs. How terrible are those evil actions that they carry!
Those who deny the resurrection on the Day of Rising, and regard standing before Allah to be farfetched, are in utter loss. Until, when the Hour comes upon them suddenly without any prior knowledge, they will say, because of extreme regret: Alas for us and what disappointment, due to our having been neglectful of Allah by disbelieving Him and not preparing for the Day of Rising. They will carry their evil actions on their backs. How terrible are those evil actions that they carry!
<p>About the sentence: وَهُمْ يَحْمِلُونَ أَوْزَارَ‌هُمْ (And they shall be carrying their burdens) in verse 31, it appears in Hadith narrations that, on the day of Qiyamah, the deeds of good people will become their ride while the evil deeds of evil people will be placed like a burden on their heads.</p><p>Noteworthy here is that disbelievers and sinners will do everything possible to save their skins on the fateful day of Resurrection. They will be nervous and confused. Sometimes they would hide behind false swearing. At others, they would wish to be returned to the world of their earlier experience. But, none of them will say: Now, we have believed and now we shall be doing nothing but what is good - because they would have seen reality and seen it very clearly - that the phase of Akhirah, the Hereafter, is not the Venue of Deeds (Dar al-Amal), and that the soundness of 'Iman (faith) depends on its being ` bil-ghayb,' that is, without having the need to see what is Unseen. Confirming what has been seen is simply acting in line with what has been personally seen. It is not what the attestation to the truth of Allah and His Messenger is. So, let us be very clear that working for the pleasure of Allah Ta` ala, earning its fruits in the form of the promised state of everlasting bliss, hoping to be blessed with Paradise in the Hereafter, and having a good life of peace and tranquility right here are things which can be achieved only (repeat, only) through the life of the present world, neither before, nor after - for it is not possible to achieve these in the universe of spirits (arwah) before it, nor is it possible to achieve it in the domain of the Hereafter, after the world of our experience is no more there.</p><p>The Present Life is a Great Blessing: Invest Wisely, and Prosper</p><p>Now we can see that the life of this world is a great blessing, and certainly an asset of unmatched value. (To borrow the terminology of modern investors, ` with such chips in one's hands, who would not go for such a deal of deals?' - Tr.). So, this life is an opportunity which must be taken seriously. That is why suicide is forbidden as Harm in Islam, and equally prohibited is praying for death, even the making of a wish to die. This is so because it shows ingratitude for a great blessing of Allah Ta’ ala.</p><p>Also clarified here is the basis on which worldly life has been characterized as game and fun in the last verse (32) here, as well as in several other verses of the Qur'an, or in many Ahadith which condemn worldly life. There, by worldly life what is censured is the time of life which is spent being heedless to the thought and concern of Allah Ta` ala. Otherwise, no wealth of the world is equal in worth to the time one spends in remembering Allah and doing what He has commanded us to do. This is also confirmed by a Hadith which says:</p><p>اَلدُّنیَا مَلعُونُ مَّا فِیھا اِلَّا ذِکرُ اللہِ اَو عَالِم اَو مُتَعَلِّمُ</p><p>Dunya is cursed and cursed is what is in it, except the Dhikr (Remembrance) of Allah, or ` Alim (a knowledgeable person) or a student.</p><p>If seen closely, a teacher (of religion) and a student (of religion) are included under the Dhikr (Remembrance) of Allah because 'Ilm' means the knowledge which becomes the cause of the pleasure of Allah. So, the learning and teaching of such an ` Ilm are both included under Dhikrullah. In fact, according to the clarification of Imam al-Jazri, everything done in this world which is done in conformity with obedience to Allah, that is, in accordance with the injunctions of the Shari'ah, is all included under the Dhikr of Allah. This tells us that everything necessary that must be done in this life of the world, all permissible ways of earning one's livelihood, and the fulfillment of other needs which are not beyond the limits set by the Shari'ah, shall all be considered as being included under the Dhikr of Allah. In fact, the fulfillment of the rights of family, relatives and friends, neighbours and guests and others has been identified as an act of Sadaqah (charity) and 'Ibadah (worship of Allah).</p><p>To recapitulate, it can be said that, there is nothing in this world more worthy of Allah's favour than اِطاعہ ` Ita` ah (obedience to Him) and Dhikr (remembrance of Him). Then, the dearest and the worthiest possession man has is his time of life in this world. And we know that this time is limited. And no one knows exactly how long his or her life is, seventy years or seventy hours, or no more than the span of a breath. On the other hand, we know that the pleasure of Allah which is the only guarantee of a good life, here and there, can be acquired only within the limits of our life in this world. Now, every human being, whom Allah has blessed with sense and vision, can decide it for himself how he is going to spend these limited moments and hours of his life, and in what. No doubt, common sense would demand that this precious time should mostly be spent in what would meet the pleasure of Allah. As for chores which are necessary to hold this life together, they should be taken to as needed.</p><p>In a Hadith, the Holy Prophet ﷺ has said:</p><p>اَلکَیِّسُ مَن دَانَ نَفسَہُ وَرَضِیَ بِالکَافِ وَ عَمِلَ لِمَا بَعدَ المَوتِ</p><p>Wise is he who controls his self, and stays pleased with minimal resources, and devotes his deeds for what is after death.</p>
About the sentence: وَهُمْ يَحْمِلُونَ أَوْزَارَ‌هُمْ (And they shall be carrying their burdens) in verse 31, it appears in Hadith narrations that, on the day of Qiyamah, the deeds of good people will become their ride while the evil deeds of evil people will be placed like a burden on their heads.Noteworthy here is that disbelievers and sinners will do everything possible to save their skins on the fateful day of Resurrection. They will be nervous and confused. Sometimes they would hide behind false swearing. At others, they would wish to be returned to the world of their earlier experience. But, none of them will say: Now, we have believed and now we shall be doing nothing but what is good - because they would have seen reality and seen it very clearly - that the phase of Akhirah, the Hereafter, is not the Venue of Deeds (Dar al-Amal), and that the soundness of 'Iman (faith) depends on its being ` bil-ghayb,' that is, without having the need to see what is Unseen. Confirming what has been seen is simply acting in line with what has been personally seen. It is not what the attestation to the truth of Allah and His Messenger is. So, let us be very clear that working for the pleasure of Allah Ta` ala, earning its fruits in the form of the promised state of everlasting bliss, hoping to be blessed with Paradise in the Hereafter, and having a good life of peace and tranquility right here are things which can be achieved only (repeat, only) through the life of the present world, neither before, nor after - for it is not possible to achieve these in the universe of spirits (arwah) before it, nor is it possible to achieve it in the domain of the Hereafter, after the world of our experience is no more there.The Present Life is a Great Blessing: Invest Wisely, and ProsperNow we can see that the life of this world is a great blessing, and certainly an asset of unmatched value. (To borrow the terminology of modern investors, ` with such chips in one's hands, who would not go for such a deal of deals?' - Tr.). So, this life is an opportunity which must be taken seriously. That is why suicide is forbidden as Harm in Islam, and equally prohibited is praying for death, even the making of a wish to die. This is so because it shows ingratitude for a great blessing of Allah Ta’ ala.Also clarified here is the basis on which worldly life has been characterized as game and fun in the last verse (32) here, as well as in several other verses of the Qur'an, or in many Ahadith which condemn worldly life. There, by worldly life what is censured is the time of life which is spent being heedless to the thought and concern of Allah Ta` ala. Otherwise, no wealth of the world is equal in worth to the time one spends in remembering Allah and doing what He has commanded us to do. This is also confirmed by a Hadith which says:اَلدُّنیَا مَلعُونُ مَّا فِیھا اِلَّا ذِکرُ اللہِ اَو عَالِم اَو مُتَعَلِّمُDunya is cursed and cursed is what is in it, except the Dhikr (Remembrance) of Allah, or ` Alim (a knowledgeable person) or a student.If seen closely, a teacher (of religion) and a student (of religion) are included under the Dhikr (Remembrance) of Allah because 'Ilm' means the knowledge which becomes the cause of the pleasure of Allah. So, the learning and teaching of such an ` Ilm are both included under Dhikrullah. In fact, according to the clarification of Imam al-Jazri, everything done in this world which is done in conformity with obedience to Allah, that is, in accordance with the injunctions of the Shari'ah, is all included under the Dhikr of Allah. This tells us that everything necessary that must be done in this life of the world, all permissible ways of earning one's livelihood, and the fulfillment of other needs which are not beyond the limits set by the Shari'ah, shall all be considered as being included under the Dhikr of Allah. In fact, the fulfillment of the rights of family, relatives and friends, neighbours and guests and others has been identified as an act of Sadaqah (charity) and 'Ibadah (worship of Allah).To recapitulate, it can be said that, there is nothing in this world more worthy of Allah's favour than اِطاعہ ` Ita` ah (obedience to Him) and Dhikr (remembrance of Him). Then, the dearest and the worthiest possession man has is his time of life in this world. And we know that this time is limited. And no one knows exactly how long his or her life is, seventy years or seventy hours, or no more than the span of a breath. On the other hand, we know that the pleasure of Allah which is the only guarantee of a good life, here and there, can be acquired only within the limits of our life in this world. Now, every human being, whom Allah has blessed with sense and vision, can decide it for himself how he is going to spend these limited moments and hours of his life, and in what. No doubt, common sense would demand that this precious time should mostly be spent in what would meet the pleasure of Allah. As for chores which are necessary to hold this life together, they should be taken to as needed.In a Hadith, the Holy Prophet ﷺ has said:اَلکَیِّسُ مَن دَانَ نَفسَہُ وَرَضِیَ بِالکَافِ وَ عَمِلَ لِمَا بَعدَ المَوتِWise is he who controls his self, and stays pleased with minimal resources, and devotes his deeds for what is after death.
<h2 class="title">Allah describes the regret of the disbelievers when facing Him, and their disappointment at the commencement, along with theirsorrow for not performing good deeds and for their evil deeds</h2><p>This is why Allah said, </p><div class="text_uthmani arabic">حَتَّى إِذَا جَآءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُواْ يحَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا</div><p>(until all of a sudden, the Hour (signs of death) is upon them, and they say: "Alas for us that we gave no thought to it.") `It' here refers to either the life of this world, or the affairs of the Hereafter. Allah's statement, </p><div class="text_uthmani arabic">وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ</div><p>(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) Asbat said that As-Suddi said, "Upon entering his grave, every unjust person will meet a man with an ugly face, dark skin, awful odor, wearing dirty clothes, who will enter his grave with him. When the unjust person sees him, he will say, `How ugly is your face!' He will reply, `So was your work, it was ugly.' The unjust person will say, `How foul is the odor coming from you!' He will reply, `Such was the case with your work, it stunk.' The unjust person will say, `How dirty are your clothes!' He will reply, `And your work too was dirty.' The unjust person will ask, `Who are you' He will reply, `I am your deeds.' So he will remain with the unjust person in his grave, and when he is resurrected on the Day of Resurrection, his companion will say to him, `In the life of the world, I used to carry you because you followed desire and lust. Today, you carry me.' So he will ride on the unjust person's back and lead him until he enters the Fire. So Allah said, </p><div class="text_uthmani arabic">وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ</div><p>(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) 6:31" Allah's statement, </p><div class="text_uthmani arabic">وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ لَعِبٌ وَلَهْوٌ</div><p>(And the life of this world is nothing but play and amusement.) means, most of it is play and amusement, </p><div class="text_uthmani arabic">وَلَلدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ</div><p>(But far better is the abode of the Hereafter for those who have Taqwa. Will you not then understand) </p>
Allah describes the regret of the disbelievers when facing Him, and their disappointment at the commencement, along with theirsorrow for not performing good deeds and for their evil deedsThis is why Allah said, حَتَّى إِذَا جَآءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُواْ يحَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا(until all of a sudden, the Hour (signs of death) is upon them, and they say: "Alas for us that we gave no thought to it.") `It' here refers to either the life of this world, or the affairs of the Hereafter. Allah's statement, وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) Asbat said that As-Suddi said, "Upon entering his grave, every unjust person will meet a man with an ugly face, dark skin, awful odor, wearing dirty clothes, who will enter his grave with him. When the unjust person sees him, he will say, `How ugly is your face!' He will reply, `So was your work, it was ugly.' The unjust person will say, `How foul is the odor coming from you!' He will reply, `Such was the case with your work, it stunk.' The unjust person will say, `How dirty are your clothes!' He will reply, `And your work too was dirty.' The unjust person will ask, `Who are you' He will reply, `I am your deeds.' So he will remain with the unjust person in his grave, and when he is resurrected on the Day of Resurrection, his companion will say to him, `In the life of the world, I used to carry you because you followed desire and lust. Today, you carry me.' So he will ride on the unjust person's back and lead him until he enters the Fire. So Allah said, وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) 6:31" Allah's statement, وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ لَعِبٌ وَلَهْوٌ(And the life of this world is nothing but play and amusement.) means, most of it is play and amusement, وَلَلدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ(But far better is the abode of the Hereafter for those who have Taqwa. Will you not then understand) 