Al-Qur’an: Suratul Qiyaamah 26-40

Al-Qur’an: Suratul Qiyaamah 26-40

أعوذ بالله من الشيطان الرجيم

كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ (26) وَقِيلَ مَنْ رَاقٍ (27) وَظَنَّ أَنَّهُ الْفِرَاقُ (28) وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (29) إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (30) فَلَا صَدَّقَ وَلَا صَلَّى (31) وَلَكِنْ كَذَّبَ وَتَوَلَّى (32) ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى (33) أَوْلَى لَكَ فَأَوْلَى (34) ثُمَّ أَوْلَى لَكَ فَأَوْلَى (35) أَيَحْسَبُ الْإِنْسَانُ أَنْ يُتْرَكَ سُدًى (36) أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى (37) ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى (38) فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَى (39) أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى (40)

Translation

  1. No! When the soul has reached the collar bones
  2. And it is said, “Who will cure [him]?”
  3. And the dying one is certain that it is the [time of] separation
  4. And the leg is wound about the leg,
  5. To your Lord, that Day, will be the procession.
  6. And the disbeliever had not believed, nor had he prayed.
  7. But [instead], he denied and turned away.
  8. And then he went to his people, swaggering [in pride].
  9. Woe to you, and woe!
  10. Then woe to you, and woe!
  11. Does man think that he will be left neglected?
  12. Had he not been a sperm from semen emitted?
  13. Then he was a clinging clot, and [ Allah ] created [his form] and proportioned [him]
  14. And made of him two mates, the male and the female.
  15. Is not that [Creator] Able to give life to the dead?

Title

The title chosen for these verses by Dr. Wahbatu Zuhaili is: تفريط الكافر في الدنيا وإثبات البعث THE DEFICIENCIES OF THE DISBELIEVER IN THIS LIFE AND THE ESTABLISHMENT OF RESSURECTION

Cause of Revelation (Verse 34 & 35)

أخرج ابن جرير وابن مردويه عن ابن عباس قال: لما نزلت: عَلَيْها تِسْعَةَ عَشَرَ [المدثر 74/ 30] قال أبو جهل لقريش:ثكلتكم أمهاتكم، يخبركم ابن أبي كبشة أن خزنة جهنم تسعة عشر، وأنتم الدّهم (العدد) والشجعان، أفيعجز كل عشرة منكم أن يبطشوا برجل من خزنة جهنم، فأوحى الله تعالى إلى رسوله صلّى الله عليه وسلّم أن يأتي أبا جهل، فيقول له: أَوْلى لَكَ فَأَوْلى، ثُمَّ أَوْلى لَكَ فَأَوْلى.

Ibn Jareer and ibn Mardawaihi narrated from ibn Abbas: When the verse “over it are nineteen (angels as guardians and keepers of Hell)”[1]was revealed, Abu Jahl said to the Quraysh: May your mothers lost you![2]Ibn Abi Kabshah[3] told you that the guardians of Hell were only nineteen and you were groups of brave men, will only ten among you not be sufficient to handle each of those guardians of Hell! Then Allah instructs His prophet to meet Abu Jahl and recite to him the two verses.

 Explanations

  1. Allah gave a clear description of how the soul leaves the body and the events that surrounds it.
  2. The close relatives and friends of the dying person present with him will call out for every possible help to prevent his soul from leaving the body. The scenario shows that the soul has value over the body. Unfortunately, this is a reality that most humans realize only at death. When the time of exit for the soul has reached, it will be too late to correct mistakes, only a neglectful and arrogant person will delay his repentance and righteousness to this point. Lessons should be taken from the time of death of Fir’awn.
  3. The collarbone or clavicle is what connects the head with the trunk and limbs. Allah will hold the soul at this important junction before exit only to establish the reality that has been foretold. This is a helpless point, a point of no return.
  4. Humans may forget the original owner of his soul and accept deception to feel secure and consider himself his own master. This is evident as he takes the instructions of his Lord with laxity and prepares only a little or none for the day he will meet his Creator.
  5. The opportunities we have to make corrections ends at the experience of the pains of death:

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ لَيَقْبَلُ تَوْبَةَ الْعَبْدِ، مَا لَمْ يُغَرْغِرْ»

Abdullah ibn Umar narrated that the prophet (sallallahualayhiwa sallam) said: Allah the Glorified and Mighty will accept the repentance of a slave before he experiences the pang of death.[4]

  1. Death was metaphorically referred to in verse 28 as “separation”. This is because death separates the soul from the body. The union between the soul and the body is temporal. The soul is a command of Allah breathed into the body to give it life. After death, it will be taken to join either of the company of other parted souls: those in punishment and those in the mercy of Allah.
  2. The parting of the soul from the body is not an easy one; this is especially for the disbelievers. Why? The deception of shaytan to disbelieve and neglect righteousness which they have accepted and embraced will end at this point and the door to the world of reality will be open, this glimpse of reality is enough as a tool to repel any further deceptions from shaytan but the time is now late. How would he wish he will be given another chance! But nay, the previous evidences through clear explanations of the messengers and surrounding signs were enough if he had wished well for himself.
  3. It is arrogant to deny the reality and truth. Imam Qatadah said: The prophet held Abu Jahl by the hand and said to him the two phrases of verses 34 & 35 (before they were revealed). Abu Jahl responded: with what did you threatened me? You and your Lord were not capable of doing anything to me, I’m the most honourable among the inhabitants of this valley; he turned away going. Then Allah revealed these verses as the prophet had said.[5]
  4. A reminder of the early state of helplessness in the stage of human development will assist him on humbleness, fight against arrogance and pride. Allah gave a vivid account of the stages in human morphological development.
  5. The theme of the surah (the power of Allah to resurrect) with which it started, comes again in the end: Allah is capable of giving back life to the dead.

[1]SuratulMudathir 30

[2] An Arab exclamation equivalent to “shame on you”

[3] A derogative adjective he used for the prophet. Meaning “the son of AbiKabsha”

[4]Sunanibn Majah no. 4253

[5]Culled from Tafseer al-muneer vol. 29 pg. 275

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