AL-INSIQAQ · 25 verses
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1 'Idhā As-Samā'u Anshaqqat
2 Wa 'Adhinat Lirabbihā Wa Ĥuqqat
3 Wa 'Idhā Al-'Arđu Muddat
4 Wa 'Alqat Mā Fīhā Wa Takhallat
5 Wa 'Adhinat Lirabbihā Wa Ĥuqqat
6 Yā 'Ayyuhā Al-'Insānu 'Innaka Kādiĥun 'Ilá Rabbika Kadĥāan Famulāqīhi
7 Fa'ammā Man 'Ūtiya Kitābahu Biyamīnihi
8 Fasawfa Yuĥāsabu Ĥisābāan Yasīrāan
9 Wa Yanqalibu 'Ilá 'Ahlihi Masrūrāan
10 Wa 'Ammā Man 'Ūtiya Kitābahu Warā'a Žahrihi
11 Fasawfa Yad`ū Thubūrāan
12 Wa Yaşlá Sa`īrāan
13 'Innahu Kāna Fī 'Ahlihi Masrūrāan
14 'Innahu Žanna 'An Lan Yaĥūra
15 Balá 'Inna Rabbahu Kāna Bihi Başīrāan
16 Falā 'Uqsimu Bish-Shafaqi
17 Wa Al-Layli Wa Mā Wasaqa
18 Wa Al-Qamari 'Idhā Attasaqa
19 Latarkabunna Ţabaqāan `An Ţabaqin
20 Famā Lahum Lā Yu'uminūna
21 Wa 'Idhā Quri'a `Alayhimu Al-Qur'ānu Lā Yasjudūna
22 Bali Al-Ladhīna Kafarū Yukadhibūna
23 Wa Allāhu 'A`lamu Bimā Yū`ūna
24 Fabashirhum Bi`adhābin 'Alīmin
25 'Illā Al-Ladhīna 'Āmanū Wa `Amilū Aş-Şāliĥāti Lahum 'Ajrun Ghayru Mamnūnin
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Dalila“S’il vous plait n’oubliez jamais Allah”
SoufianeThe Prostration of Recitation in Surat Al-Inshiqaq
It is reported from Abu Salamah that while leading them in prayer, Abu Hurayrah recited,
إِذَا السَّمَاءُ انشَقَّتْ
(When the heaven is split asunder.) and he prostrated during its recitation. Then when he completed the prayer, he informed them that the Messenger of Allah ﷺ prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik.
Al-Bukhari recorded from Abu Rafi' that he prayed the Night prayer with Abu Hurayrah) recited,
إِذَا السَّمَاءُ انشَقَّتْ
(When the heaven is split asunder.) then he prostrated. So Abu Rafi' said something to him about it (questioning it). Abu Hurayrah replied, "I prostrated behind Abul-Qasim (the Prophet ﷺ), and I will never cease prostrating during its recitation until I meet him."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
إِذَا السَّمَاءُ انشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ - وَإِذَا الْأَرْضُ مُدَّتْ - وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ - يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ - فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ - فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا - وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا - وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ - فَسَوْفَ يَدْعُو ثُبُورًا - وَيَصْلَىٰ سَعِيرًا - إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا - إِنَّهُ ظَنَّ أَن لَّن يَحُورَ - بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا
(1. When the heaven is split asunder,)(2. And listens to and obeys its Lord – and it must do so.)(3. And when the earth is stretched forth,)(4. And has cast out all that was in it and became empty.)(5. And listens to and obeys its Lord – and it must do so.)(6. O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning, and you will meet.)(7. Then as for him who will be given his Record in his right hand,)(8. He surely will receive an easy reckoning,)(9. And will return to his family Masrur (in joy)!)(10. But whosoever is given his Record behind his back,)(11. He will invoke destruction,)(12. And he shall enter a blazing Fire, and made to taste its burning.)(13. Verily, he was among his people in joy!)(14. Verily, he thought that he would never return!)(15. Yes! Verily, his Lord has been ever beholding him!)
Splitting the Heavens asunder and stretching the Earth forth on the Day of Resurrection
Allah says,
إِذَا السَّمَاءُ انشَقَّتْ
(When the heaven is split asunder,) This refers to the Day of Judgement.
وَأَذِنَتْ لِرَبِّهَا
(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.
وَحُقَّتْ
(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,
وَإِذَا الْأَرْضُ مُدَّتْ
(And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
(And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa'id, and Qatadah.
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
(And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.
The Recompense for Deeds is True
Allah says,
يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا
(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, 'verily you are hastening to your Lord and working deeds.'
فَمُلَاقِيهِ
(and you will meet.) 'Then you will meet that which you did of good or evil.' A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah ﷺ said,
قَالَ جِبْرِيلُ: يَا مُحَمَّدُ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ، وَأَحْبِبْ (مَنْ) شِئْتَ فَإِنَّكَ مُفَارِقُهُ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيهِ
(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).)
There are some people who refer the pronoun back to the statement "your Lord." Thus, they hold the Ayah to mean, "and you will meet your Lord." This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-'Awfi recorded from Ibn 'Abbas that he said explaining,
يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا
(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad."
The Presentation and the Discussion that will take place during the Reckoning
Then Allah says,
فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ - فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا
(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,)(84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed.
Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said,
مَنْ نُوقِشَ الْحِسَابَ عُذِّبَ
(Whoever is interrogated during the reckoning, then he will be punished.)
A'ishah then said, "But didn't Allah say,
فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا
(He surely will receive an easy reckoning,)?" The Prophet ﷺ replied,
لَيْسَ ذَاكِ بِالْحِسَابِ، وَلَٰــكِنْ ذٰلِكِ الْعَرْضُ، مَنْ نُوقِشَ الْحِسَابَ يَوْمَ الْقِيَامَةِ عُذِّبَ
(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir.
In reference to Allah's statement,
وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا
(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him." Allah said;
وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ
(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.
فَسَوْفَ يَدْعُو ثُبُورًا
(He will invoke destruction,) meaning, loss and destruction.
وَيَصْلَىٰ سَعِيرًا - إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا
(And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!)
meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.
إِنَّهُ ظَنَّ أَن لَّن يَحُورَ
(Verily, he thought that he would never return!)
meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn 'Abbas, Qatadah and others. Allah then says,
بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا
(Yes! Verily, his Lord has been ever beholding him!)
meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.
But no! I swear by Ash-Shafaq (16)And the night and what it Wasaqa (17)And the moon when it Ittasaq (18)You shall certainly travel from stage to stage (19)What is the matter with them, that they believe not (20)And when the Qur'an is recited to them, they fall not prostrate (21)Nay, those who disbelieve deny (22)And Allah knows best what they gather (23)So, announce to them a painful torment (24)Save those who believe and do righteous good deeds, for them is a reward that will never come to an end (25)
Swearing by the Various Stages of Man's Journey
It has been reported from 'Ali, Ibn 'Abbas, 'Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn 'Umar, Muhammad bin 'Ali bin Al-Husayn, Makhul, Bakr bin 'Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and 'Abdul-'Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky)
Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness." So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language.
Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last 'Isha' (when it is completely dark). When that redness goes away, it is said, 'Ash-Shafaq has disappeared.'"
Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness)." 'Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-'Isha'."
In the Sahih of Muslim, it is recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said,
وَقْتُ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَقُ
(The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)"
In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said.
Ibn 'Abbas, Mujahid, Al-Hasan and Qatadah, all said that,
وَمَا وَسَقَ
(and what it Wasaqa) means "What it gathers." Qatadah said, "The stars and animals it gathers."
Ikrimah said,
وَالَّيْلِ وَمَا وَسَقَ
(And by the night and what it Wasaqa,)
"What it drives into due to its darkness, because when it is nighttime everything goes to its home." Concerning Allah's statement,
وَالْقَمَرِ إِذَا اتَّسَقَ
(And by the moon when it Ittasaqa.) Ibn 'Abbas said, "When it comes together and becomes complete." Al-Hasan said, "When it comes together and becomes full."
Qatadah said, "When it completes its cycle." These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers." Allah said,
لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ
(You shall certainly travel from stage to stage.) Al-Bukhari recorded from Mujahid that Ibn 'Abbas said,
لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ
(You shall certainly travel from stage to stage.) "Stage after stage. Your Prophet ﷺ has said this." Al-Bukhari recorded this statement with this wording.
Ikrimah said,
طَبَقًا عَن طَبَقٍ
(From stage to stage.) "Stage after stage. Weaned after he was breast feeding, and an old man after he was a young man." Al-Hasan Al-Basri said,
طَبَقًا عَن طَبَقٍ
(From stage to stage.) "Stage after stage. Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health."
The Disapproval of Their Lack of Faith, giving Them Tidings of the Torment, that the Ultimate Pleasure will be for the Believers
Allah said,
فَمَا لَهُمْ لَا يُؤْمِنُونَ - وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩
(What is the matter with them, that they believe not? And when the Qur'an is recited to them, they fall not prostrate.)
meaning, what prevents them from believing in Allah, His Messenger ﷺ and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence? Concerning Allah's statement,
بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ
(Nay, those who disbelieve deny.) meaning, from their mannerism is rejection, obstinacy, and opposition to the truth.
وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ
(And Allah knows best what they gather,) Mujahid and Qatadah both said, "What they conceal in their chests."
فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
(So, announce to them a painful torment.) meaning, 'inform them, O Muhammad, that Allah has prepared for them a painful torment.' Then Allah says,
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
(Save those who believe and do righteous good deeds,)
This is a clear exception meaning, 'but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds," is referring to that which they do with their limbs.
لَهُمْ أَجْرٌ
(for them is a reward) meaning, in the abode of the Hereafter.
غَيْرُ مَمْنُونٍ
(that will never come to an end.) Ibn 'Abbas said, "Without being decreased." Mujahid and Ad-Dahhak both said, "Without measure." The result of their statements is that it (the reward) is without end. This is as Allah says,
عَطَاءً غَيْرَ مَجْذُوذٍ
(A gift without an end.)(11:108) As-Suddi said, "Some of them have said that this means without end and without decrease."
This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.
Surah Al Inshiqaq, the 84th surah of the Holy Quran, is called The Sundering because it refers to the Day of Resurrection when the sky will split apart. Revealed in Mecca, its discourse is in the same style as other surahs of the Juz Amma that also mention the events of the Last Day.
This surah presents 4 parts:
Verse 1 to verse 5: Allah presents the Signs of the Last Day
Verse 6 to 15: Allah presents what will become of mankind, each according to his deeds. Those who will receive their Book in their right hand and will return to their family in Paradise, and those who mocked the believers on Earth and exulted among their family, will receive their Book behind their back and will be cast into Hell.
Verse 16 to 20: Life is presented with the metaphor of “stages to climb”. Just as nature, by which Allah swears, and which has a system of progression, humans pass through a succession of stages in their life.
Verse 21 to 25: Allah warns those who do not believe of a painful punishment.
The following 3 surahs have the same style of Divine Discourse, also beginning with the term “When” (Idha):
(84)Al Inshiqaq: V. 1 When the sky splits apart(...)
(82)Al Infitar: V. 1 When the sky is cleft asunder(...)
(81)At Takwir: V.1 When the sun is darkened(…)”
These surahs begin with a series of inevitable stages. Indeed, Allah does not say “if”, but “when”, because these things will happen on the Last Day. This succession of stages leaves room for a question: what is going to happen there? In a complex sentence beginning with “when” we inevitably expect the sentence to be completed by the main clause. Some elements seem to be missing from this series, and yet Allah's discourse is perfect. What appears to be a void is an invitation to reflect, for afterwards Allah, to Him be the Glory, moves directly to the address to mankind: O you, Man!
To say that the sky opens, Allah, to Him be the Glory and the Majesty, uses varied words. Here, Shaqqat, in Arabic, is different from the word Infatarat, used in Surah Al Infitar. To be cleft is truly different from being torn apart. If the first speaks of a rupture, the second verse here describes a situation with a stronger, irreversible dimension, which is the sundering. Can a torn piece of paper be repaired? Can one go back and make it as it was, identical?
It also means “when the sky opens completely”.
In the second verse, Allah speaks of the obedience of the sky. Adhinat comes from two nouns in Arabic: one expressing permission and the other listening. This means that the sky listened to its Lord and obeyed Him. Or that it was given the Permission to open completely to allow this Day to take place. The sky can only obey the Lord of the Universe.
Allah compares the obedience of His Creation to the disobedience of Man.
We do not see them obey, do not understand the expression of their obedience (to the elements of nature), but Allah tells us thereby that His Creation obeys when He commands it. How is it that we rebel?
Then He describes the Earth which will stretch out, level itself. The word AlQat has several meanings, including “to throw in front” or “to be in front”. This means that the Earth will throw out the dead after having been spread out. It will throw them out without omitting anyone, for “Takhallat” means to empty oneself completely, or to leave someone alone, in Arabic.
In verse 5 Allah repeats that Creation obeys when He commands it. It has no other choice. Everything obeys the Command of Allah.
The repetition of this verse twice in this surah makes us reflect. It is meant to bring us to introspection. Where do I stand in my obedience to Allah in my everyday life? How can I stay here disobeying while the elements of life themselves obey Him?
This is why Allah calls upon us at this moment. “O you who strive…”.
This life is made of difficulties, of a succession of stages to be crossed, in impatience. We are all the time waiting for something, for some accomplishment, for one more need. Yet we will be brought back to our Lord.
The conclusion of all this is that, whether we want it or not, whether we are Muslim or not, whether we work towards it or not, we will have difficulties in life, and, whether we want it or not, we will meet our Lord. We might as well make these efforts in His Service.
The following verse, for the needs of translation, has been rendered in the future tense, whereas Allah uses the past form of classical Arabic: “The one who has received his Book in his right hand”. Indeed, nothing is more certain than that which has already happened! It is a classical formulation to emphasise the fact that this will happen.
The one who will thus receive his Book in his right hand will have an easy reckoning. The right hand has, among the Arabs, a solemn connotation. It has several meanings such as acceptance, agreement and the honour of receiving something, as when, in a marriage contract, the husband must take the right hand of the guardian of the bride-to-be to solemnly accept to marry, to take charge of the bride from the hands of her guardian.
On that Day, the Day of Judgement, there will reign a nervousness while waiting for the Judgement to take place. This nervousness, the Companions of the Prophet Mohamed, peace and blessings be upon him, felt it. Omar Ibn Khattab, may Allah be pleased with him, said:
If the Caller were to call for that Day and everyone were to go to Paradise except one person, well, I am sure that person would be me.
Omar Ibn Al Khattab, a person to whom Paradise was granted from the mouth of the Prophet, peace and blessings be upon him, thought like that. How do we think? How do we evaluate our efforts?
To have one's Kitab (book) in one's right hand does not mean that one does not err, does not commit sins, but that the Lord will overlook the faults of His Servants.
Then, after this easy reckoning, people will return to their family happy. Masrour comes from “sir” which means secret. This means an inner, deep happiness. True happiness is when one sees one's family praying and believing with us in Allah, in the hope of being together in Paradise.
Whereas in our society everything we do for our family is synonymous with proof of love, Allah tells us to be careful, for they are a test for us (S.8 V. 28). Following our feelings for our children can lead us to close our eyes to blameworthy acts, to abandon our religion out of fear of offending, etc. Also, holding firm to one's religion requires love and rigour, and everything we do to call them to our Din (religion) is the true proof of love that will lead us to be reunited in Paradise, happy for one another.
This Ayah shows us that only the members of our family (all those with whom we share bonds of blood) will be able to join us in Paradise.
Then Allah says that those who will receive their Book behind their back will weep, will ask to be destroyed. Why behind their back and not in the left hand? Well, because their hands (and thus the left one) will be tied behind their back. May Allah preserve us from receiving our Book in this way.
Thubura means to be in tears and to scream, cry out, beg while shouting. They will prefer to call for their destruction rather than go to Hell, but in that place neither a return to life nor death will be possible. Hell for Eternity.
The Fire, here, is not called Jahim. There are indeed several levels in Hell, and here Allah uses the word Sa’ir. This name for Hell is associated with the call to destruction (thubura). A place in the Fire full of rage.
Allah says that previously, they were with their family happy, in bliss, and they cared about no one. They had no empathy, but rather contempt. They mocked those who were humble and who believed in Allah. They did not suspect that they would return to Allah, whereas Allah sees what is inside them, what they concealed in their breast. It is an invitation to take stock of what our heart contains. Each and every one should carry out an introspection to see what he conceals in terms of beliefs, doubts, secrets, for he will have to give an account of it before the One from whom nothing can be hidden.
Then comes the moment in the surah where Allah swears by a series of elements of nature that show a progression. Allah swears first by the sunset, then by the night that envelops everything, and then by the moon when it becomes full.
It is a progression of the stages of the night with which Allah tells us that we too follow a succession of stages in life, just like nature. He, to Him be the Majesty and the Glory, uses the metaphor of climbing stairs to say that everything follows a logic with successive stages.
And He, to Him be the Glory, asks: Why do they not believe? And why do they not prostrate when the Quran is recited? Then the fact that Allah knows what they conceal within themselves is mentioned once again with another word: You’oun which means to hide inside something.
And finally, Allah uses a formulation as if to mock those who mocked the believers. He tells the Prophet Muhammad, peace and blessings be upon him, to announce to them a painful punishment, using the word Bashir (to announce in Arabic), which is normally a term used to announce something joyful, to congratulate. Allah mocks them with this formulation.
Whereas for the believers is reserved a reward without interruption, without end.
We see that Surah Al Inshiqaq begins with “When the sky splits apart” and ends with the fate of the disbelievers and the believers: “a painful punishment” for the ones and “a reward without measure” for the others, which will be announced on that Day. SubhanAllah!
May Allah grant us an easy reckoning and our Book in our right hand. Ameen