Sūrah Inshiqāq

Central Theme and Relationship with the Preceding Sūrah

There exists an obvious meaningful relationship between this sūrah and
the previous one: Sūrah Mutaffifīn. Just as the rejecters of reward and
punishment are warned in the previous sūrah, they are cautioned and
prodded in this sūrah too. It was stated in the previous sūrah that a day
will definitely come when the Almighty will divide people in separate
groups on the basis of their faith and deeds. Those who had remained
obedient to him and were pious would be blessed with an eternal kingdom;
on the other hand, those who remained defiant and disobedient to Him will
face eternal humiliation. This sūrah also mentions that people will be
divided into two groups: one of them will be handed over their accounts in
their right hands and they will receive eternal success and the other will be
handed over their accounts from behind into their left hands and they will
face everlasting disgrace.
Both sūrahs address the affluent and wealthy sections of the society
who were caught in the notion that there will be no day of reward and
punishment in the first place, and if it ever comes they will be recipients
of honour and status on that day just as they are blessed with them in this
world. They are told that man’s nature is not devoid of the awareness of
justice and the Almighty has not made this world without a purpose.
Therefore, it is essential that a day come in which the righteous are
sorted out from the wrongdoers. On that day, those who lead their lives
whilst ignoring this obvious reality will be doomed.
The basis of reasoning in the previous sūrah is human nature, as is
explained in its tafsīr, and, in this sūrah, this reasoning is based on
certain signs of the physical world.

Analysis of the Discourse

Following is the sequence adopted in the discourse:
Verses (1-5): A brief mention of the cataclysm that will take place in the
heavens and in the earth at the advent of the Day of Judgement and an
explanation of the fact that on that day neither the heavens will dare
disobey the Almighty nor the earth. Both will obey their Lord without any
hesitation whatsoever and this attitude is but befitting for them. When God
has created them, it is their obligation towards Him to obey Him.
Sūrah Inshiqāq 2
Verses (6-15): Man is rebuked that he is being relentlessly pulled to
encounter His Lord and meet his fate. On that day, people whose account
is given in their right hands will have an easy reckoning and will happily
meet their people. However, those who regarded this world to be their
real destination and led a life of indifference to their actual destination
will be in trouble. They will be handed down their accounts from behind.
At every step, they will be faced with doom and perdition.
Verses (16-21): Evidence is presented from some physical phenomena of
this world to show that everything in this world progresses gradually and
everything at all times is in the grasp of God. Man too is gradually
moving forward to meet his Lord and one day he will have to face Him.
If he is not accepting this verdict of the Qur’ān, then it is only his
foolishness.
Verses (22-25): People who are adamant in rejecting the Qur’ān are
warned and those who have embraced faith and are doing righteous
deeds after affirming the warnings of the Qur’ān are given glad tidings.

Text and Translation

ِِ َ ‫ﻟﺮﻤﺣﺎ‬ ِ ِۢ
‫ﷲ‬
ََْ 
‫ﻟﺮﺣﻴﻢ‬
ْ َ َ ْ  ُ َ َ ِّ َ ْ َ َ َ
ِ ِ ِ
ْ  ُ ُ ْ َ ْ  َ ‫ﻟﺴﻤﺎ‬ َ
ِ
َ‫"ﻟﻘﺖ َﻣﺎ ﻓﻴﻬﺎ‬ ْ َ َ (,) %‫ﻣﺪ‬ ْ
‫ﺣﻘﺖ‬ ‫ﻟﺮﺑﻬﺎ‬ ‫"ﻧﺖ‬ ‫ﻧﺸﻘﺖ‬ ُ َ  
()‫ ﻷ‬+ ِ
َ ( $ ) (  )
َ ُ َ ً ْ َ َ ِّ َ َ ٌ َ َ  ُ َ ْ َ ُّ َ َ َ  َ
ِ ِ ِ ‫ﻹﻧﺴﺎ ِﻧﻚ‬ ِ ‫( ﻳﺎﻛﻓﻬﺎ‬2) ‫"ﻧﺖ ِﻟﺮﺑﻬﺎ ﺣﻘﺖ‬ ِ

‫ﻓﻤﻼﻗﻴﻪ‬ ‫ﺎﻛ?> ِﻰﻟ )ﺑﻚ ﻛﺪﺣﺎ‬ ْ ُ َ َ ِّ َ ْ َ َ (1) ‫ﺨﺗﻠﺖ‬ ْ َ َ
َْ َ ُ َ ََ ُ ْ َ ََ
ِِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ‫( ﻓﺄﻣﺎ ﻣﻦ‬C)
‫"ﻫﻠﻪ‬ ‫ﻰﻟ‬ ‫ﻳﻨﻘﻠﺐ‬ (T ) ً َ ‫ﺣﺴﺎﺑﺎ‬
‫ﻳﺴﺮﻴ‬ ً َ ‫ﺤﻳﺎﺳﺐ‬ ُ َ َ ُ R‫ﻓﺴﻮ‬ َْ َ َ
( L ) ‫ﻧﻴﻤﻴﻨﻪ‬ َ ‫ﻛﺘﺎﺑﻪ‬
ُ َ َ ‫"ﻲﺗ‬ َ
ُ  َ َ (Y) )‫ﻣﺮﺴ‬
ِ ِِ ِ ِ
ً َ ‫ﻳﺼﻰﻠ‬
‫ﺳﻌﺮﻴ‬
َ ْ ََ
( ) ً ُ ُ ‫ﻳﺪﻋﻮ‬
)‫ﻋﺒﻮ‬ ُ ْ َ R‫ﻓﺴﻮ‬ َْ َ َ
( \ ) Z‫ﻇﻬﺮ‬ )
ْ َ َ َ َ َُ َ َ
‫ﻛﺘﺎﺑﻪ‬ ‫"ﻲﺗ‬ ‫ﻣﻦ‬
ْ َ ‫"ﻣﺎ‬ ً ُ ْ َ
َْ  َ ُ َْ َ َ ُ
ِ ِِ ِ ِ ‫( ِﻧﻪ ﺎﻛ ِﻲﻓ‬$)
َ َ َُ  ََ ْ َ "
ِ ِ
(2) ‫ﺑﺼﺮﻴ‬ ً َ ‫ﺎﻛ ﺑﻪ‬ ‫)ﺑﻪ‬  ‫ﺑﻰﻠ‬ (1 ) َ ُ َ ‫ﻟﻦ‬
)‫ﺤﻳﻮ‬ ‫ﻇﻦ‬ ‫ﻧﻪ‬ ( , ) ً ُ ْ َ ‫"ﻫﻠﻪ‬
)‫ﻣﺮﺴ‬
َ   َ َ َْ َ ْ  َ (C) ‫ﺑﺎﻟﺸﻔﻖ‬ َ  ُ ُْ ََ
ِ ‫ﻓﻼ‬
ًَ َ  ُ َ ََْ
‫ﻗﻦ‬
ْ َ ‫ﻃﺒﻘﺎ‬ ‫( ﻟﺮﺘﻛﻦﺒ‬T) ‫ﺗﺴ َﻖ‬ ِ ِ ‫ﻟﻘﻤﺮ‬ ( L ) ‫ﺳﻖ‬
َ َ َ ‫ﻣﺎ‬ َ َ ‫ﻟﻠﻴﻞ‬
ِ ِ ِ ‫"ﻗﺴﻢ‬
َ ِ ‫ﺑﻞ‬  ْ
ِ ‫( ﻓﻤﺎ ﻟﻬﻢ ﻻ‬Y) ‫ﻃﺒﻖ‬
َْ َ ُ ْ ُ ْ َْ َ َ ُ َ َ َ ُ ْ ُ ْ َُ َ َ َ
($) ‫ﻳﺴﺠﺪ‬ ‫ ﻻ‬q‫ﻟﻘﺮ‬ ‫ﻋﻠﻴﻬﻢ‬ r‫ﻗﺮ‬ +
َ ُ ُ َْ
‫ﻳﻦ‬s ِ ِ ِ ($\) ‫ﻳﺆﻣﻨﻮ‬ ٍ
َ َ
َ ِ  ‫( ﻻ‬$1) ‫ﻢ‬w"ِ َ x‫ﺑﻌﺬ‬ َ ُ ُ َ َُْ َ ُ َ
‫( ﷲ "ﻋﻠﻢ ِﺑﻤﺎ‬$$) ‫ﻳﻜﺬﺑﻮ‬
َ ُ ِّ َ ُ ُ َ َ
ٍ
َ َ ْ ُ ْ ِّ َ َ
‫ﻳﻦ‬s ِ ٍ ِ ‫ﻓﺒﺮﺸﻫﻢ‬ ( $, ) ‫ﻳﻮﻋﻮ‬ ‫ﻛﻔﺮ‬
َ ُ
ِ َِ ِ ‫ﻣﻨﻮ‬q
َ
($2) ‫ﻣﻤﻨﻮ‬ٍ
ُ ْ َ ‫ﻟﺮﻴ‬ ُ ْ َ ‫"ﺟﺮ‬ ٌ ْ ‫ﻟﻬﻢ‬ ْ ُ %‫ﻟﺼﺎﺤﻟﺎ‬  ‫ﻋﻤﻠﻮ‬ َ َ َُ
In the name of Allah, the Most Gracious, the Ever Merciful
When the sky is rent asunder and obeys its Lord’s command and this
only is befitting for it. And when the earth is stretched out and casts out
all things within it and becomes empty and obeys its Lord and this is
what it should do. (1-5)
O Man! You also are being dragged relentlessly towards your Lord and
Sūrah Inshiqāq 3
are going to meet Him. Then he whose record is given to him in his right
hand will receive an easy reckoning, and he will go back to his people
rejoicing. As for he whose record is handed out to him from behind his
back, he will call for death and shall enter Hell. He remained engrossed
among his kinfolk. He thought that he would never have to return. Yes,
why not? His Lord was fully watching over him. (6-15)
Therefore, this is not so. I swear by the glow of the sunset, and the night
and the objects it envelops, and the moon when it grows full that you shall
certainly ascend gradually. (16-19)
So what has come over them that they are not professing faith, and
when the Qur’ān is recited before them they do not fall down in
prostration! In fact those who have disbelieved are denying; and Allah
knows full well what they are accumulating. So give them glad tidings of
a painful torment. For those, however, who accepted faith and did
righteous deeds there is eternal reward. (20-25)

Text and Explanation

َ
ِ ِ َ () ‫ﻟﺴﻤﺎ ﻧﺸﻘﺖ‬
1 ْ  ُ َ ‫ﻟﺮﺑﻬﺎ‬ ْ  َ ُ َ  
َ
ِ
($) ‫ﺣﻘﺖ‬ َ ِّ َ ‫"ﻧﺖ‬
ْ َ
The new world which will be created after the Day of Judgement will
have new physical laws; the existing world of these heavens and the earth
will be annihilated before this happens, as is alluded to in the Qur’ān.2
ْ  َ ُ َ  َ
ِ convey the same meanings as the words ِ
َ
The words ‫ﻟﺴﻤﺎ ﻧﺸﻘﺖ‬
%‫( ﻟﺴﻤﺎ ﻧﻔﻄﺮ‬:) of Sūrah Infitār do. Today it is not possible to
ْ َ َ َ ُ َ 
estimate the nature of this greatest turmoil that will ever take place in his
universe. The Qur’ān has mentioned this upheaval to alarm those foolish
and naïve people who were very proud of their fortresses and palaces.
They were not being able to comprehend how such strong structures
would be dented. They are informed that the very heavens and the earth
in which they have built their palaces, edifices, fortresses and castles
would be destroyed what to speak ofَ these structuresَ themselves.
ِ ‫"ﻧﺖ‬
ِ the words "
َ َُ
ِ  mean ‫( ُ ِﺳﺘﻤﻊ‬he
ْ  ُ َ ِّ َ ْ َ َ
In the expression ‫ﻟﺮﺑﻬﺎ َﺣﻘﺖ‬ َََْ َ
accepted what َ he said; he obeyed his directive).
The words  ُ ‫ﺣﻖ‬ َ mean that it is essential for it to do this; it is befitting

1. When the sky is rent asunder and obeys its Lord’s command and this only
is befitting for it.
2. Reference is to the following verse:

ْ َ ‫ﻟﺮﻴ‬ ُ ْ َ ‚‫ﻳﺒﺪ‬
َُُ ََْ
ِ َ ْ َ ()‫ﻷ‬
ُ َ َ  َ ()‫ﻷ‬
(1T:1) %‫ﻟﺴﻤﺎ‬ „‫ﻳﻮ‬
Keep in mind the day when the earth is changed into a different earth and
the heavens also. (14:48)
Sūrah Inshiqāq 4
for it to carry out this task.
The implication is that people should come out of their ignorant attitude
of regarding the heavens and the earth as invincible. On that day, they will
be reduced to pieces at the behest of their Lord. They will be asked by
their God and they will obey Him without any hesitation whatsoever. The
ْ ُ
words ‫ َﺣﻘﺖ‬mean that it is essential for it to do so. When the Almighty
has created it, how is it becoming for the sky to disobey its Creator.
These sentences are meant to admonish and instruct these conceited
elements who were ready to engage in a heated discussion on every
point. They are warned instantaneously that the sky will be shattered to
pieces at the behest of its Lord and this is truly befitting of it; the naïve
who are only a trivial speck below this sky should contemplate how the
attitude they have adopted can be regarded as correct: they have the false
notion that no one would be able to displace them from their places when
they would get up to fight God.

ْ َ َ َ (1) ‫ﺨﺗﻠﺖ‬
ْ  َ َ َ ‫ﻓﻴﻬﺎ‬ ْ  ُ ُ َْْ َ َ
ْ َ ْ َ َ (,) %‫ﻣﺪ‬
ِ ِ ِ
3 ْ  ُ َ ‫ﻟﺮﺑﻬﺎ‬
(2) ‫ﺣﻘﺖ‬ َ ِّ َ ‫"ﻧﺖ‬ َ ‫"ﻟﻘﺖ َﻣﺎ‬
ِ
()‫ ﻷ‬+
After the skies, a mention is now made of what will happen to the
earth. The implication is that whilst today in this world this earth is
uneven; it has many peaks and valleys, highlands and lowlands, seas and
mountains and there are several things which are hidden in its crests and
troughs and folds; however, on that day this earth will be stretched out
like a sheet of cloth and it will expel whatever is hidden in its folds; this
reference is specially to raising of the dead, but the style adopted is
general. It includes everything that is buried in it including the treasures
of the affluent who are specially addressed in this sūrah.
ْ ََ َ َ ْ ََْ
The expression ‫( َ"ﻟﻘﺖ ﻣﺎ ِﻓﻴﻬﺎ َﺨﺗﻠﺖ‬and casts out all things within her
and becomes empty) also gives the impression that the earth is burdened
with all these things just as a pregnant lady is burdened with the child
she is carrying. Consequently, it will feel the same relief in shedding its
burden as is felt by a pregnant lady once she has given birth.
ْ  ُ َ َ ِّ َ ْ َ َ َ (and obeys its Lord and this is what it
The verse ‫"ﻧﺖ ِﻟﺮﺑﻬﺎ ﺣﻘﺖ‬ ِ
should do) has already been explained above. It shows that both the sky
and the earth will obey their Lord on that day and it is only befitting for
them to do so. They will show obedience out of their own free will. At
another place in the Qur’ān, this obedience of the sky andَ earth is
َ َ ْ َ َ َ َ َ ‫ﻛﺮﻫﺎ‬
ًَْ َْ ًْ َ َ ْ َْْ
ِ ِ ‫ﻗﺎﺤﻛﺎ "ﺗﻴﻨﺎ‬ ِ ِ َ ‫( ﻓﻘﺎ‚ ﻟﻬﺎ‬He
ِ ِ ()‫ﻟﻸ‬
mentioned thus: (:1) ‫ﻃﺎﺋﻌﻦﻴ‬َ " ‫ﺋﺘﻴﺎ ﻃﻮﺨ‬ َ َ ََ
said to the sky and to the earth: “Come forward both, willingly or

3. And when the earth is stretched out and casts out all things within her and
becomes empty and obeys its Lord and this is what it should do.
Sūrah Inshiqāq 5
unwillingly.” They replied: “We are here willingly.” (41:11))
َ ُ َ ً ْ َ َ ِّ َ َ ٌ َ َ  ُ َ ْ َ ُّ َ َ
4
ِ ِ
(C) ‫ﻓﻤﻼﻗﻴﻪ‬ ‫ﻹﻧﺴﺎ ِﻧﻚ ﺎﻛ ِ?> ِﻰﻟ )ﺑﻚ ﻛﺪﺣﺎ‬
ِ ‫ﻳﺎﻛﻓﻬﺎ‬
Although the address of this sūrah is general, however, it is
specifically directed at the conceited people who were deeply engrossed
in this world and oblivious of the Hereafter. Whether they are aware of it
or not, they are being inexorably pulled towards their Lord and one day
they will be going to face Him.
The devotees and disciples of this world, being inebriated with their
worldly successes, always tend to forget their real destination. Triumph
after triumph and success after success engages and absorbs them so
much that they are not able to reflect on anything outside this sphere. So
occupied are they in their dash to go one after another achievement that
they do not even get the time to reflect on what their real destination is.
They regard some accomplishment of this world to be their final
destination whereas the final destination is the Hereafter. Bound by the
law of God, everyone is very helplessly moving towards it. If this aspect
of life had also caught their attention, they would never have deviated
from the right path; they would have in fact clearly seen that they are
progressing towards accountability with a speed much greater than the
one with which َ they are moving to their coveted worldly goals,
The word >‫ ﻛﺪ‬means “to make an effort in something with full great
ْ
labour.” It very subtly conveys the fact that from the very day a person is
born he starts his journey to his final destination set by God: death. This
journey continues without any break. Whether the climate is harsh or
easy, whether a person is sick or healthy and whether the circumstances
are tough or smooth, this journey continues inexorably. Various phases
from birth to death like childhood, youth, middle age and old age are
encountered but this cycle never stops for a second. So tightly is man in
the grip of the law of providence that even if he does not want to traverse
this terrain he cannot resist it. The rich and the poor, the noble and the
lowly, the ruler and the ruled and the pious and the impious are equally
helpless before it.
ِ ِ ُ refers to the purpose of this journey. Man will not be
َ َ
The word ‫ﻓﻤﻼﻗﻴﻪ‬
allowed to go unaccountable in this world; hence it is essential that all
people move inexorably to meet their Lord. The purpose of this meeting is
obviously to hold them accountable for their deeds, which was the very
objective for which this world had been created. Consequently, the

4. O Man! You also are being dragged relentlessly towards your Lord and are
going to meet Him.
Sūrah Inshiqāq 6
succeeding verses bring up the details.

َ ُ َ َ َ ُ ‫ﻣﻦ‬ ََ
ِ ِ ِ ِ ِ ِ ‫"ﻲﺗ ِﻛﺘﺎﺑﻪ‬
5 ُ َ َ ُ R‫ﺴﻮ‬
ً َ ‫ﺤﻳﺎﺳﺐ‬
ً َ ‫ﺣﺴﺎﺑﺎ‬
(T) ‫ﻳﺴﺮﻴ‬
َْ َ َ
‫( ﻓ‬L) ‫ﻧﻴﻤﻴﻨﻪ‬ ْ َ ‫ﻓﺄﻣﺎ‬
ِ
These verses elaborate on what is discussed earlier. The implication is
that handing over their account to them in their right hand would be
guarantee enough for making them entitled to salvation. Their good
deeds outnumber their evil ones and they are worthy of forgiveness. It is
evident from this that they too should be called to account; however,
their good deeds will carry more weight and therefore their minor
blemishes will be ignored. On the other hand, those whose evil deeds
will carry more weight will be held accountable for each and every deed
of theirs and will have to bear their punishment.
َْ َ ُ َ ََ
6
(Y) )‫ﻣﺮﺴ‬ ِ ِ ‫ﻳﻨﻘﻠﺐ ِﻰﻟ‬
ِ
ً ُ ْ َ ‫"ﻫﻠﻪ‬
This verse comprehensively states their reward. There are a number of
self-obvious things which are encompassed in this style:
-- The Almighty will unite them in Paradise with the believers among
their families even though these family members may not deserve the
high status these people had become worthy of. This will be done so that
all members of the family are able to enjoy the pleasures of Paradise by
living at the same place. It has already being explained in the twenty first
verse of Sūrah Tūr that for this union the Almighty will not lessen their
status; He will in fact upgrade the status of their family.
-- Such people had not spent their lives with their family while
remaining indifferent to their fate in the Hereafter; they always were
more concerned about that their family achieving success in the
Hereafter than in this world. In the previous sūrah, the attitude of people
who were indifferent to the Hereafter is depicted by saying that when
they would be with their family, they would be very happy and would
contend that these blessings of life will always remain with them. The
َ ْ َُ َ ُ ْ َ َ ْ َُ َ َ َ
words are: (,:T,) ‫ﻓﻜﻬﻦﻴ‬ ِِ ِ ِ ‫ ﻧﻘﻠﺒﻮ ِﻰﻟ‬+
‫"ﻫﻠﻬﻢ ﻧﻘﻠﺒﻮ‬ ِ (When they return to
َ
their own folk they return rejoicing, (83:31)). On the other hand, when
people who believed in the Hereafter would be happy at being united
with their family are stated in the following verse ofَ Sūrah ُ Tūr ُ to
ِ ِ ِ
َُْ  
‫ﷲ‬
َ َ َ َ ََْ َ ُ  َ َ َ
‫ﻣﺸﻔﻘﻦﻴ‬ ‫"ﻫﻠﻨﺎ‬ ِ
‫ﻲﻓ‬ ‫ﻗﺒﻞ‬ ‫ﻛﻨﺎ‬ ‫ﻧﺎ‬
ِ ‫ﻗﺎﻟﻮ‬
ْ ُ َ ْ َ
express these sentiments : ‫ﻗﺎﻧﺎ‬ ‫ﻋﻠﻴﻨﺎ‬  ‫ﻓﻤﻦ‬
ِ ُ  x‫ﻋﺬ‬
($L-$C :2C) „‫ﻟﺴﻤﻮ‬ َ َ َ (They will say: “We were fearful of [the fate of]
our family. So God has been gracious to us; He has preserved us from

5. Then he whose record is given to him in his right hand will receive an easy
reckoning.
6. And he will go back to his people rejoicing.
Sūrah Inshiqāq 7
the fiery scourge, (52:26-27)).
-- The real requirement of the love a person has for his family is that he
should be concerned for their well-being in the Hereafter and also make
them show concern on this issue. It is this concern which will afford him
the real bliss of being united to them and of their love. If he loved his
family such that both remained indifferent to the Hereafter, then this love
will ultimately doom both of them and instead of rejoicing in the
Hereafter both will curse one another.

ْ َ َ َ َ َُ َ َ ُ ْ َ ََ
7
(\) ِZ‫ﻇﻬﺮ‬
ِ ) ‫"ﻲﺗ ِﻛﺘﺎﺑﻪ‬
ِ ‫"ﻣﺎ ﻣﻦ‬
This verse depicts the fate of the people who led their lives while being
indifferent to the Hereafter. Their account will be handed to them in their
left hands from behind their backs. Although there is no mention of the
fact that their account will be handed over to them in their left hands, yet
there is a strong contextual indication to this. It is mentioned earlier that
the first group will be handed over their accounts in their right hands so
that the good fortune which will befall them is evident from this.8
Moreover, in Sūrah Hāqqah, it is explicitly mentioned that their ُ account
ََ
ِ ِ
‫ﺑﺸﻤﺎ‬ِ ِ
َ ‫ﻛﺘﺎﺑﻪ‬
ُ َ َ ‫"ﻲﺗ‬
َ ْ ‫ﻣﻦ‬
ْ َ ‫"ﻣﺎ‬
will be handed ُ over to them
ُْ ََُ in their left hands: ِ ِ
ِ ِ %" ‫ﺘﻲﻨ ﻟﻢ‬w‫ﻳﺎ‬
َ َ ْ ْ َ َ ْ َ َ ‚‫ﻓﻴﻘﻮ‬
($2 :CY) ’‫ﻛﺘﺎ‬ (And he who is given his record in his left
ِ
hand would say: “Would that I had not been given my record. (69:25))
If this verse is understood in the light of Sūrah Hāqqah, then it
becomes evident that this group will face two humiliations at the same
time. Firstly, their record will be handed over to them in their left hands.
Secondly, instead of being given this record from in front, they will be
handed it over from their backs. Further deliberation shows that like
criminals their hands will be tied behind their backs.
َْ َ َ ُ
ِ ِ ‫( ِﻧﻪ ﺎﻛ ِﻲﻓ‬$) ‫ﺳﻌﺮﻴ‬
ِ
9 ً ُ ْ َ ‫"ﻫﻠﻪ‬
(,) )‫ﻣﺮﺴ‬
َ ْ ََ
ً َ ‫ﻳﺼﻰﻠ‬ ً ُ ُ ‫ﻳﺪﻋﻮ‬
 () )‫ﻋﺒﻮ‬
َْ َ َ
ُ ْ َ R‫ﻓﺴﻮ‬
Earlier on it is mentioned that the believers will happily return to their
kinfolk. In exact contrast, it is now mentioned that the other group will call
for their own death and destruction. The implication is that when they
enter Hell, the only option they will see before them to evade its torment
will be that death should destroy them. Alas! death too would not be there
to alleviate their misery.

7. As for he whose record is handed out to him from behind his back.
8. There seems to be a mistake by the author wherein he has mentioned the
people of the left hand instead of those of the right hand.
9. He will call for death and shall enter Hell. He remained engrossed among
his kinfolk.
Sūrah Inshiqāq 8
ُ ْ
Now, the sequence of verses should have been such that the words ‫َﻳﺪﻋﻮ‬
ِ
ُ
ً ُ (he will call for death) should have come after ‫ﺳﻌﺮﻴ‬ َ
ً َ ‫ﻳﺼﻰﻠ‬ْ َ
)‫ﻋﺒﻮ‬ (he shall
enter the blazing fire of Hell); however, to make the discourse more
forceful, the effect has been placed before the cause so that the good
fortune of the first group and the misfortune of the second be mentioned
in exact contrast.
The verse depicts that this group will be deprived of the delight of being
united with their kinfolk because whatever pleasure they could derive
from them they already did in the previous world. When in the previous
world they were neither concerned for their own fate nor that of their
kinfolk, how can they be entitled in the Hereafter to enjoy their company.
It is essential that a person has made the requisite sacrifice if he is to
benefit from any favour in the Hereafter.

10 َْ  َ ُ
ْ َ "
َ ُ َ ‫ﻟﻦ‬
(1) )‫ﺤﻳﻮ‬ ‫ِﻧﻪ ﻇﻦ‬
The implication is that they thought that after their death they would
not be raised to life again nor return to anyone. When this was so, why
should they have ruined the bliss of their worldly life. Whatever pleasure
they could derive from worldly resources, they did; they neither were
concerned of their fate in the Hereafter nor will they receive any share
when they rise there.

ِ ِِ
11 َ َ َُ  ََ
(2) ‫ﺑﺼﺮﻴ‬
ً َ ‫ﺎﻛ ﺑﻪ‬ ‫ﺑﻰﻠ ِ )ﺑﻪ‬
This is an immediate comment of rejection on their notion expressed
above. The fact of the matter is that their Lord is watching over them;
when this is a fact, then how is it even thinkable that He will not call
them to His presence? This would have been against His power, wisdom,
justice and mercy. At various places in the Qur’ān, this watching over by
the Almighty of his creatures has been presented as an argument in
favour of the Day of Judgement.

َ َ  
َ َ َْ َ َ  ُ ُْ ََ
ْ  َ (C) ‫ﺑﺎﻟﺸﻔﻖ‬
ِ ‫ﻓﻼ‬
ًَ َ  ُ َ ََْ
‫ﻗﻦ‬
ْ َ ‫ﻃﺒﻘﺎ‬ ‫( ﻟﺮﺘﻛﻦﺒ‬T) ‫ﺗﺴﻖ‬ ِ ِ
‫ﻟﻘﻤﺮ‬ ( L ) ‫ﺳﻖ‬
َ َ َ ‫ﻣﺎ‬
َ َ ‫ﻟﻠﻴﻞ‬
ِ ِ ِ ‫"ﻗﺴﻢ‬
12
(Y) ‫ﻃﺒﻖ‬
ٍ
َ َ
Here, at the end, three things mentioned in the form of oaths are

10. He thought that he would never have to return.

11. Yes, why not? His Lord was fully watching over him.
12. Therefore, this is not so. I swear as witness the glow of the sunset, and the
night and the objects it envelops, and the moon when it grows full that you shall
certainly ascend gradually.
Sūrah Inshiqāq 9
presented as evidence to substantiate the premise mentioned earlier in
verse six: “O man! You also are being dragged relentlessly towards your Lord
and are going to meet Him.” The muqsam ‘alayh of these oaths is verse
nineteen: you shall certainly ascend gradually. This, in other words,
means that it is certain for every person to meet his Lord; however, this
will be done gradually. The reason for this is that in this universe, it is
the unalterable practice of God that everything here reaches its
culmination in a gradual manner.
While keeping in view this summary, let us analyze the individual
parts of the discourse. ُ َ َ
ِ ‫ ﻓﻼ‬the particle of negation ‫ ﻻ‬is mentioned inَ
َ  ُ ْ َ
In the verse ‫ﺑﺎﻟﺸﻔﻖ‬ ِ ِ ‫"ﻗﺴﻢ‬
muchْ the sameُ way as it is in the first verse of Sūrah Qiyāmah (١ :٧٥) ‫ﻻ‬
ِ ِ „‫ﻧﻴﻮ‬
‫ﻟﻘﻴﺎﻣﺔ‬
َ َ ِ ْ َ ِ ‫"ﻗﺴﻢ‬ ِ
ُ ْ as well as in many other oaths. I have explained many a
time that this particle is neither superfluous nor is it meant to refute the
oath; it is in fact meant to refute in advance a false claim of the addresses
which is intended to be negated by the oath itself. The efficacy in this
style is that the speaker does not even wait to refute the false claim of his
addressees by first presenting an argument and then refuting it; he, on the
contrary, begins his speech with a refutation. This is a very natural style
and is found in all well-known languages of the world.
First an oath is sworn by the glow of the sunset and then by the night
and what it envelops. It is this reddish glow which becomes a prelude to
the night. As long as it stays, evening remains. It then gradually fades
away and night envelops the world.
In the expression ‫ﺳﻖ‬ َ َ َ ‫ﻣﺎ‬
َ َ (and the objects it envelops), an oath is sworn
by things which the night envelops. Lexicographers explain it by saying: ‫ﻣﺎ‬
َ
 َ ‫ﻤﺟﻊ َ َﻣﺎ‬
‫ﺿﻢ‬ َ َ ie things which the night gathers in it.13 Generally, our
َ
exegetes have regarded this to refer to animals because they take refuge in
the night for taking rest; some others have regarded it to refer to rivers,
mountains and trees since the night enshrouds them. The question arises
however of the relationship of these things with the muqsam ‘alayh
because oaths are sworn to substantiate what is mentioned as the muqsam
‘alayh. For this reason, to me this refers to the stars which appear at night
and which embellish the night. Firstly, stars are specifically related to
nightfall and as such the expression ‫ﺳﻖ‬ َ َ َ ‫ﻣﺎ‬
َ َ is a very apt description of
them. Secondly, the Qur’ān, at various places, has presented their
appearing and setting, coming and going, kneeling and prostrating to bear
evidence to the fact that they are in subjugation to the Almighty: they
appear at His behest, then they gradually rise on a prescribed path and then
gradually start to disappear until they turn towards their Creator. It was at

13. Ibn Manzūr, Lisān al-‘arab, vol. 10, 380.

Sūrah Inshiqāq 10
the command of this Creator that they appear. In other words, in them is a
clear evidence of the tremendous grasp of the law of God mentioned in the
ْ َ َ ِّ َ َ ٌ َ َ 
verse: ‫ﺎﻛ?> ِﻰﻟ )ﺑﻚ ﻛﺪﺣﺎ‬ ِ ‫( ِﻧﻚ‬O Man! You also are being dragged relentlessly
ً
towards your Lord and areْ going).
َ َ  
َ َ َ َ
The verse ‫ﺗﺴﻖ‬ ِ ‫ﻟﻘﻤﺮ‬
ِ (and the moon when it grows full) is a mention
of the specific after the general. The words ‫ﺳﻖ‬ َ َ َ ‫ﻣﺎ‬
َ َ encompass the stars
and all heavenly bodies whether moving or stationary. Here, in this verse,
one specific heavenly body – the moon is selected as their outstanding
representative and its waxing and waning is emphatically presented for a
certain reason. As per this reason, no other thing highlights what is stated
in verses six and nineteen14 to the extent the moon does. Consequently, in
Sūrah Yāsīn, the Qur’ānْ has specifically ْ َ َ َ  َ underscored
َ َ َ ُ َ ْ  َ this aspect of the
َْ َ
ِ ِ ِ
moon thus: (,Y:,C) ‫ﻟﻘﺪﻳﻢ‬
َ ُ
‫ﺎﻛﻟﻌﺮﺟﻮ‬ ُ ?‫ ﺨ‬k‫ﻣﻨﺎ˜‚ ﺣ‬ َ
Z‫( ﻟﻘﻤﺮ ﻗﺪ)ﻧﺎ‬We have
ِ
ْ َ
ordained phases for the moon, passing through which it ultimately appears
like a withered twig of a date-palm. (36:39))
َ َ  َ  when the moon grows into a full moon.
The expression means ‫ﺗﺴﻖ‬ ِ
Attention is focused on its gradual progress; it does not dare deviate from
its prescribed cycle and once it reaches its zenith, it does not have the
authority to remain there. It has to once again gradually begin its
downward journey and it cannot escapeَ doing so.
َ ًَ َ ُ ََْ
The expression ‫ﻃﺒﻖ‬ ٍ
َ َ ‫( ﻟﺮﺘﻛﻦﺒ ﻃﺒﻘﺎ ﻗﻦ‬you shall certainly ascend
ْ
gradually) is the muqsam ‘alayh of these oaths. The implication is that
just as all these things are governed by a divine law and travelling
towards God, and similarly man too after passing through various phases
is moving inescapably towards the Almighty. It is neither possible that
he remains where he is nor possible that he goes to some other
destination. His journey may be gradual – a practice of God found in all
phenomena of nature – but he is sure to reach this destination. It is thus
only befitting for him to not make haste nor deny the Hereafter on the
basis that he was not given a glimpse of it at his demand.

ِ ‫ﻓﻤﺎ ﻟﻬﻢ ﻻ‬
15 َ ُ ُْ َ ْ َُ َ َ
($\) ‫ﻳﺆﻣﻨﻮ‬
This is an expression of wonder at their state: They must have really
lost their senses if after all these blatant signs they are not professing
faith in the Hereafter and reward and punishment.

َ ٌ َ َ  ُ ْ َ ُّ َ
ِ ِ
14. Verse six reads: ‫ﻓﻤﻼﻗﻴﻪ‬ ِ ِ
ُ ‫)ﺑﻚ ﻛﺪﺣﺎ‬ ِّ َ ‫ﻹﻧﺴﺎ ﻧﻚ ﺎﻛ?> ﻰﻟ‬
ِ ‫( ﻳﺎﻛﻓﻬﺎ‬O Man! You
َ َ ً ْ َ َ
ِ
َ َ
also are being dragged relentlessly towards your Lord and are going). Verse
ًَ َ ُ َ ََْ
nineteen reads: ‫ﻃﺒﻖ‬
َ َ ‫ﻗﻦ‬
ْ َ ‫ﻃﺒﻘﺎ‬ ‫ﻟﺮﺘﻛﻦﺒ‬
ٍ (you shall certainly ascend gradually).
15. So what has come over them that they are not professing faith?
Sūrah Inshiqāq 11
َ ُ ُ ْ َ َ ُ ْ ُْ ْ َْ َ َ ُ َ َ
16
($) ‫ﻳﺴﺠﺪ‬ ‫ ﻻ‬q‫ﻋﻠﻴﻬﻢ ﻟﻘﺮ‬
ِ r‫ﻗﺮ‬
ِ +
ِ
The implication of this verse is that when the Qur’ān is informing them
of this great fact, it was only befitting for them to have fallen down in
prostration before the Almighty whenever it would be recited to them.
This would have reflected their gratitude of acknowledging the greatness
of the Qur’ān and of the great news it was giving them; on the contrary,
their attitude is the direct opposite: they are arrogantly denying it.
Here worth considering the fact is a tradition of the Arabs and the
Egyptians: when they wanted to acknowledge the greatness and veracity
of someone’s discourse, they would bow down in prostration as soon as
they would observe it or listen to it. The magicians whom the Pharaoh
had gathered to contest Moses (sws) had acknowledged the veracity of
his message and the grandness of his miracles in a similar manner.
Famous contemporary poets of the Prophet’s times in Arabia while
acknowledging a couplet of the eminent Arab poet Labīd bowed down in
prostration before him and it was on this basis that his poetical
composition was hung in the Baytullāh and that he came to be regarded
as the “king of poets” of those times. Obviously, the Qur’ān is way
ahead in its veracity and literary efficacy than all these things; however,
people who were unaware of its value and worth, instead of prostrating
before it, showed arrogance and made fun of it.

َ ُ ِّ َ ُ ُ َ َ َ  ْ َ
17
(۲۲) ‫ﻳﻜﺬﺑﻮ‬ ِ ‫ﺑﻞ‬
‫ﻳﻦ ﻛﻔﺮ‬s
This is a portrayal of the practical state of affairs: the disbelievers were
rejecting the Qur’ān what to speak of prostrating before it. They
contending that it has been fabricated by the person who is presenting it
and he in fact wants to overawe them by intimidating them about the
Hereafter.
18
() 

      
The implication is that the Almighty knows fully well the pebbles they
are accumulating after rejecting this pearl. The immediate gains of this
world have led them to this attitude; alas! the reality of whatever they are
accumulating is not known to them; only the Almighty is aware of it. It
is only on the day when what they have accumulated will come before

16. And when the Qur’ān is recited before them they do not fall down in
prostration!
17. In fact those who have disbelieved are denying!
18. And Allah knows full well what they are accumulating.
Sūrah Inshiqāq 12
them that they will realize what they threw away and what they gathered.
َ ُ َ
ِ includes the wealth they have
The generality found in the words ‫ﺑﻤﺎ ُﻳﻮﻋﻮ‬
gathered as well as their deeds and the consequences of these deeds
which will necessarily come before them; however, their real awareness
will come to them in the Hereafter and not in this world.

ٌ ْ َ ‫ﻟﻬﻢ‬ ُ َ َ َُ َ   َ َ َ ْ ُ ْ ِّ َ َ
ِ َِ ِ ‫( ِﻻ‬۲۴) ‫ﻢ‬w"
ِ ‫ﻣﻨﻮ‬q ‫ﻳﻦ‬s ٍ ِ x‫ﺑﻌﺬ‬
19
(۲۵) ‫ﻣﻤﻨﻮ‬
ُ ْ َ ‫ﻟﺮﻴ‬
ُ ْ َ ‫"ﺟﺮ‬ ْ ُ َ %‫ﻟﺼﺎﺤﻟﺎ‬
 ‫ﻋﻤﻠﻮ‬
ٍ ٍ ِ ‫ﻓﺒﺮﺸﻫﻢ‬
The implication is that if these people, being caught in love of this
world, do not have the courage to adopt the path prescribed to them by
the Qur’ān, then the Prophet (sws) should give them glad tidings of a
painful doom – a fate they deserve because of their misdeeds.
In other words, if they are not ready to hear the good news of salvation,
then the Prophet (sws) should announce to them the good news of
torment. Only those people will be saved from this torment who profess
faith and do righteous deeds – the very message towards which the
Qur’ān is calling them. For such people indeed, there shall be eternal
reward.
With the grace of God, this brings us to the end of this sūrah’s tafsīr.
‫ ﻟﻔﻀﻞ ﻠﻛﻪ  ﻫﻮ ﺒﻟ ﻞﻛ ﺷﻴﺊ ﻗﺪﻳﺮ‬Z‫( ﻟﺴﻲﻌ ﻣﻲﻨ  ﻹﺗﻤﺎ„ ﻣﻦ ﷲ  ﺑﻴﺪ‬I can only
strive [for a task] and it is up to the Almighty to bring [it] to completion
and all blessings are in His hands and He has power over all things.

Rahmānabad
10th September 1979 AD
17th Shawwāl 1399 AH

______________

19. So give them glad tidings of a painful torment. For those, however, who
accepted faith and did righteous deeds there is eternal reward.