Hearts that Day will be in agitation...

Hearts that Day will be in agitation, Being anxious for the Reckoning and penalty at the Judgment, the hearts of the criminals, the sinners and the Unjust will severely tremble. The term /wajifah/ is derived from /wajf/ which originally means 'to Move fast'; where the term /aujaf/ is used with the meaning of 'to make a horse or camel move briskly with a bounding pace'; and since a quick movement causes shaking and anxiety, this word is also used in the sense of 'violent agitation'.

This inner anxiety is so violent that its effects appear in the whole body of the sinners. Cast down will be (their) eyes. On that Day, the eyes will subside, coming to a stop and be dazed as if they are blinded by fear. Then the scope of the speech changes from the Hereafter to this world. "They say (now) : what!

shall we indeed be returned to (our) former state?" The term /hafirah/ is based on /hafr/ which originally means 'to dig' and the cavity resulting from this action is called /hufrah/ 'ditch'. The hoof is also called /hafir/ because it is usually used to dig the soil. In any event, the term /hafirah/ is metonymically used in the sense of 'a beginning, or original state, or former condition'. what! when we shall have become rotten bones?

This is the very thing that the rejecters of the Resurrection always used to emphasize on and said that it was not believable that rotten bones could come to life, again, because they imagined that the distance between rotten bones of dust and living creatures was too far. They had forgotten that they had been created from that very same dust.

term /naxirah/ is based on /naxr/ which originally means: 'a rotten tree which is hollow and makes a whistling sound when the wind blows'; hence, a nasal sound is called 'naxir'; and, so, the word has been used for everything which is rotten and worn. The disbelievers are not satisfied with the idea of Resurrection, so, they ridicule it. They said: That then will be a losing return.

Commenting on the verse, another probability can come about which is that they expressed their view in a serious manner. If so, then, they want to say: 'If there is a return it will be a uselessly repeated one, which will be injurious'. If this life is good why does Allah not continue the same one, and if it is bad why is there a return? Regarding the term 'hafirah' which means: 'a ditch', the sentence Shall we indeed be returned to (our) former state?

can, also, be an evidence for this commentary.