Az-Zumar (The Groups)

25. Those before them belied and so the torment came on them from directions they perceived not.

26. Therefore, Allah made them to taste the disgrace in the present life, but greater is the torment of the Hereafter if they only knew!

The history of disbelievers and tyrants is a lesson for future generations. The foregoing discussions made a reference in passing to the excruciating torments of disbelievers on the Day of Resurrection; however, the blessed Verse in question treats of their torments in this world, lest they may imagine that they are secure in their mundane life.

In this vein, the blessed Verse says:

“Those before them belied and so the torment came on them from directions they perceived not.”

Expected blows are less excruciating than unexpected ones, e.g. those from the most intimate friends, the most beloved means of life, from the water which is the source of his life, from the gentle breeze which invigorating, and from the serene land which is his abode and place of rest and security. Such Divine torments are very excruciating.

The accounts of the peoples of Noah, ‘Ad, Thamud, Lot, Pharaoh, and Qarun (Korah) reveal that they were inflicted with quite unexpected torments.

Verse 26 indicates that their mundane torment was solely corporeal but they were inflicted with mental chastisement as well,

“Allah made them to taste the disgrace in the present life.”

It is not an issue when someone is inflicted with a hardship but he manages to save himself honorably, rather the hardship lies in falling a victim to torments disgracefully,

“but greater is the torment of the Hereafter if they only knew!”

The word greater (akbar) designates the severity of the torment.

According to a Prophetic tradition narrated on the authority of ‘Abbas, the Noble Prophet’s (S) paternal uncle,

“Upon shuddering with fear of God, a servant is absolved of his sins in the same manner that withered leaves fall from the trees.”1

It is evident that one who is so affected out of fear of God that leads him to repentance shall be certainly forgiven by God Almighty.

As mentioned above, it is narrated from Asma’ that upon being asked of the Prophet’s (S) Companions, the answer provided is that as mentioned in the Holy Qur’an, upon hearing or reciting the Verses, tears ran from their eyes and their bodies shuddered with fear.

The transmitter asked Asma’ concerning those who faint upon hearing Qur’anic Verses and they fall into a state of ecstasy, to which the latter replies:

“I seek refuge in God Almighty from Satan.”2

The tradition is actually a decisive critique of Sufi pretenders who convene sessions in which Qur’anic Verses and certain prayers are being recited and bodily movements lead them to ecstasy as a consequence of which they shout and pretend to swoon and some of them may really faint; nonetheless, such states are not reported from the Noble Prophet’s (S) Companions but they are Sufi innovations.

It is worthy of note that at times, one may faint out of awe and fear of God, but it is quite different from Sufi activities in aforementioned prayer sessions.