Tafseer of Surah Inshiqaaq

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اِذَا السَّمَآءُ  انۡشَقَّتۡ ۙ﴿۱﴾ وَ اَذِنَتۡ لِرَبِّہَا وَ حُقَّتۡ ۙ﴿۲﴾ وَ  اِذَا  الۡاَرۡضُ مُدَّتۡ ۙ﴿۳﴾ وَ اَلۡقَتۡ مَا فِیۡہَا وَ تَخَلَّتۡ ۙ﴿۴﴾ وَ اَذِنَتۡ لِرَبِّہَا وَ حُقَّتۡ ؕ﴿۵﴾ یٰۤاَیُّہَا الۡاِنۡسَانُ  اِنَّکَ کَادِحٌ  اِلٰی رَبِّکَ کَدۡحًا  فَمُلٰقِیۡہِ ۚ﴿۶﴾ فَاَمَّا مَنۡ  اُوۡتِیَ  کِتٰبَہٗ  بِیَمِیۡنِہٖ ۙ﴿۷﴾ فَسَوۡفَ یُحَاسَبُ حِسَابًا یَّسِیۡرًا ۙ﴿۸﴾ وَّ  یَنۡقَلِبُ  اِلٰۤی  اَہۡلِہٖ مَسۡرُوۡرًا ؕ﴿۹﴾ وَ اَمَّا مَنۡ اُوۡتِیَ  کِتٰبَہٗ  وَرَآءَ ظَہۡرِہٖ ﴿ۙ۱۰﴾ فَسَوۡفَ یَدۡعُوۡا  ثُبُوۡرًا ﴿ۙ۱۱﴾ وَّ  یَصۡلٰی سَعِیۡرًا ﴿ؕ۱۲﴾ اِنَّہٗ  کَانَ  فِیۡۤ   اَہۡلِہٖ مَسۡرُوۡرًا ﴿ؕ۱۳﴾ اِنَّہٗ ظَنَّ  اَنۡ  لَّنۡ یَّحُوۡرَ ﴿ۚ۱۴﴾ بَلٰۤی ۚۛ  اِنَّ  رَبَّہٗ  کَانَ بِہٖ بَصِیۡرًا ﴿ؕ۱۵﴾ فَلَاۤ  اُقۡسِمُ  بِالشَّفَقِ ﴿ۙ۱۶﴾ وَ الَّیۡلِ وَ مَا وَسَقَ ﴿ۙ۱۷﴾ وَ الۡقَمَرِ اِذَا اتَّسَقَ ﴿ۙ۱۸﴾ لَتَرۡکَبُنَّ  طَبَقًا عَنۡ طَبَقٍ ﴿ؕ۱۹﴾ فَمَا لَہُمۡ  لَا یُؤۡمِنُوۡنَ ﴿ۙ۲۰﴾ وَ اِذَا قُرِئَ عَلَیۡہِمُ الۡقُرۡاٰنُ  لَا یَسۡجُدُوۡنَ ﴿ؕٛ۲۱﴾ بَلِ الَّذِیۡنَ  کَفَرُوۡا یُکَذِّبُوۡنَ ﴿۫۲۲﴾ وَ اللّٰہُ  اَعۡلَمُ  بِمَا یُوۡعُوۡنَ ﴿۫۲۳﴾ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ ﴿ۙ۲۴﴾ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَہُمۡ  اَجۡرٌ  غَیۡرُ  مَمۡنُوۡنٍ ﴿٪۲۵﴾

When the sky will split apart and it will listen to (the command of) its Lord, and it ought to do so (i.e. it ought to listen), and when the earth will be stretched out (to give room and space to more people), and it will throw out whatever it contains and it will become empty, and it will listen to (the command of) its Lord, and it ought to do so (i.e. it ought to listen. Then on that day, man will see the consequences of his deeds). O man, you have to work hard constantly to reach your Lord, then you will (certainly) meet him! As for the one whose book (of deeds) will be given to him in his right hand, then he will be called to account in an easy manner and he will return to his family happily, and as for the one whose book (of deeds) will be given to him from behind him, then soon he will pray for death and he will enter the blazing fire. Indeed, he had been happy among his people (in the worldly life). He thought he would never return (to Allah Ta‘ala). Certainly, (he will have to return,) indeed his Lord was watchful over him (in the worldly life). So, I swear by the twilight (after sunset), and by the night and what it envelops, and by the moon when it develops (and reaches its full form) – you shall certainly ascend from stage to stage. So, what has happened to them that they do not believe, and when the Qur’aan is recited to them, they do not fall in sajdah (prostrate)? Rather, those who disbelieve deny (the truth), and Allah is Most Aware of what they keep within themselves. So, give them the good news of a painful punishment, except for those who believe and do righteous deeds, for them is an unending reward.

This surah depicts the various events that will transpire on the Day of Judgement, such as giving an account for one’s deeds, the pious servants being granted their good reward and recompense, and the evil servants being doomed for punishment in the fire of Jahannum.

The message of this surah is that those who are heedless of the advice and warning of Allah Ta‘ala should look within themselves and the environment they are living in and see which direction they are heading towards. This approach of reflecting and pondering over one’s current condition to see whether one is on the path of righteousness or the path of evil will help one to see his wrong. This approach will then lead one to the straight path and cause him to believe in Allah Ta‘ala and follow the message of the Qur’aan Majeed.

For a kaafir, he will bring imaan in Allah Ta‘ala and follow the deen of Islam, and for a believer who is treading the path of misguidance and transgression, it will cause him to realize his wrongs and begin following the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam) in the manner it should be followed.

The powerful and dynamic opening verses of this surah give a graphic description of some of the scenes that will unfold in the universe on the Day of Judgement. Firstly, it speaks about the sky that will split apart. Then, it goes on to speak about the earth that will be stretched out and will throw out whatever it contains within it. Whether natural treasures and resources, or whether dead human bodies – all will be thrown above the earth until the inner portion of the earth will be empty.

A new earth will be prepared for Hashr (gathering the creation on the Day of Requital and Recompense). The new earth will neither have hills nor mountains, nor buildings nor trees. Rather, it will be flat and smooth. It will not have any landmarks for anyone to recognize the place of his residence or ownership. The earth will be stretched out in such a way that there will be sufficient space for every human who ever existed, from the former as well as the latter generations, from Nabi Aadam (‘alaihis salaam) until the last person to come in the world, to all gather on one plain for the reckoning.

The events of Qiyaamah have also been described in other surahs in a similar style. However, in the verses of this surah, there is an addition i.e. Allah Ta‘ala explains to us how the earth and sky will both comply with the command of Allah Ta‘ala, as they ought to comply. Allah Ta‘ala says:

اِذَا السَّمَآءُ  انۡشَقَّتۡ ۙ﴿۱﴾ وَ اَذِنَتۡ لِرَبِّہَا وَ حُقَّتۡ ۙ﴿۲﴾ وَ  اِذَا  الۡاَرۡضُ مُدَّتۡ ۙ﴿۳﴾ وَ اَلۡقَتۡ مَا فِیۡہَا وَ تَخَلَّتۡ ۙ﴿۴﴾ وَ اَذِنَتۡ لِرَبِّہَا وَ حُقَّتۡ ؕ﴿۵﴾

When the sky will split apart and will listen to (the command of) its Lord, and it ought to (listen), and when the earth will be stretched out (to give room to more people), and it will throw up whatever it contains and will become empty, and it will listen to (the command of) its Lord, and it ought to (listen)…

The verb “اَذِنَتۡ” (listen to) mentioned in the verse above refers to listening and obeying the command of Allah Ta‘ala.

Two Categories of Divine Commands

The obedience of the heavens and earth here can have two meanings, as the divine commands are of two types. One is the divinely legislated commands, also known as the laws and injunctions of the Shariah (tashree’ee commands), and the second is the cosmic commands which pertain to the administration of the world (takweeni commands).

In the case of the first type of commands (i.e. tashree’ee commands), fulfilling the command is compulsory, and violating the command makes one disobedient and worthy of punishment.

This type of command is restricted to humans and jinn, as they are the creations endowed with intellect and understanding, unlike other creations who do not have intellect and understanding at all (e.g. stones and trees), or do not have the level of intellect and understanding which cause them to become accountable for their deeds (e.g. animals), as is the case of humans and jinn.

When humans and jinn have been blessed with this level of intellect and understanding, then they have the ability and choice to do right and wrong, and to believe and disbelieve, and accordingly, they will either be rewarded or punished for their deeds. If they fulfil the command, they will be rewarded, and if they disobey, they will be worthy for punishment. This then divides humans and jinn into believers and disbelievers, and from the believers, it divides them into the obedient and the disobedient.

The second type of commands i.e. the cosmic commands of Allah Ta‘ala (takweeni commands) are such that it relates to all creations and overcomes them without their choice. An example of this is the rain that falls from the sky, or the wind that blows in the earth, causing benefit for the creation or damage and havoc in the world. These commands of Allah Ta‘ala overcome believers and disbelievers, pious and impious, and no person has any choice or ability to avert or avoid these cosmic commands of Allah Ta‘ala which take place in the world.

In these abovementioned verses where Allah Ta‘ala says that the sky and the earth will both obey the command of Allah Ta‘ala, then this command could refer to the second type of commands i.e. cosmic commands, and it could also refer to the first type of commands i.e. tashree’ee commands, in the sense that Allah Ta‘ala will give the sky and the earth intellect, similar to the intellect which humans and jinn have been blessed with.

In other words, the sky and the earth will be blessed with special sense and perception like humans and jinn. Thereafter, when they receive the command from Allah Ta‘ala, then they, out of their own choice and volition, will act upon it and fulfil the command of Allah Ta‘ala.

If these verses refer to the cosmic commands, then these verses will be taken in the figurative sense, as they do not have the choice to disobey Allah Ta‘ala, but if these verses refer to the first type of commands, then it will be taken in the literal sense, and the apparent meaning of these verses indicate towards this.

وَ  اِذَا  الۡاَرۡضُ مُدَّتۡ ۙ﴿۳﴾  وَ اَلۡقَتۡ مَا فِیۡہَا وَ تَخَلَّتۡ ۙ﴿۴﴾

and when the earth will be stretched out (to give room and space to more people), and it will throw out whatever it contains and it will become empty

Hazrat Abdullah bin Amr (radhiyallahu ‘anhuma) reports, “On the Day of Qiyaamah, the earth will be stretched out like leather, and Allah Ta‘ala will assemble the entire creation…” (Mustadrak Haakim #8716)

On that day – the Day of Resurrection – all individuals who were born from the inception of the creation, from Nabi Aadam (‘alaihis salaam) till the last person to come in the world, will be brought back to life and made to stand on the plains of resurrection to give an account for their deeds.

The earth will, with one convulsion, throw out and empty whatever it contains in its belly, whether it be natural treasures or buried treasures, or mines, or dead human bodies and their remains and particles.

یٰۤاَیُّہَا الۡاِنۡسَانُ  اِنَّکَ کَادِحٌ  اِلٰی رَبِّکَ کَدۡحًا  فَمُلٰقِیۡہِ ۚ﴿۶﴾

O man, you have to work hard constantly to reach your Lord, then you will (certainly) meet Him!

The word “كدح” means to exert oneself fully and entirely to obtain one’s goal. The goal of a believer is to meet Allah Ta‘ala. Since this goal will only be achieved after one leaves this world, this verse implies that man’s effort and struggle will continue till the end of his life, till the time he returns to Allah Ta‘ala.

Return to Allah Ta‘ala

In this verse, mankind is addressed and shown the road to Allah Ta‘ala. If man had to use his intelligence carefully and correctly and exert his efforts in the right direction, then he will be able to secure welfare, wellbeing and safety in this world, as well as in the Hereafter.

The right direction to reach one’s goal of success is to tread on the part of guidance, the path of the Ambiyaa (‘alaihimus salaam), which leads one to the pleasure of Allah Ta‘ala and Jannah.

Firstly, in this verse, it has been pointed out that man, whether he is a pious or impious believer, or whether he is a non-believer, has been blessed with the natural ability and potential to exert himself in order to achieve his goal.

A pious person will work hard and adopt lawful means to acquire his livelihood and the necessities of life. Through adopting the halaal avenue and means, his need will be fulfilled and he will acquire the pleasure of Allah Ta‘ala.

An evil person will also have to work hard to achieve his needs and objectives, but he will do it through robbing, cheating and looting. Through adopting the haraam means, he will also obtain his goals and fulfill his needs, but since it is acquired through a haraam way, he will earn the wrath of Allah Ta‘ala.

Secondly, in this verse, it has been pointed out that man, throughout his life, is on a journey. Whether he is travelling or stationed at any place, all are part of the long journey of life which will end with meeting his Lord at death.

This journey will end at his presence before Allah i.e. at death. This is stated in the phrase “إلى ربك” “to your Lord”. This is a statement of reality which none can deny. All efforts (good or bad) must end with death.

Thirdly, it has been pointed out in this verse that after death, in the presence of his Lord, he will have to give an account of his movements, deeds and efforts. This is rationally necessary and justified so that the consequences of good and bad may be separately known and seen, because in this worldly life, justice is not always seen.

A good person may work hard for a month or so in order to obtain his livelihood and necessities of life, but thieves and looters may obtain them overnight. If there is no time of reckoning or punishment, both of them (the good and the bad) will seem to be equal, which is contrary to reason and justice.

At the end, the verse says “فملاقيه” (then you have to meet Him.) The translation given above is based on the possibility that the attached pronoun (ه) in the word “فملاقيه” refers to Allah. In this case, the meaning is that every person has to meet his Lord and present himself before Allah to give an account of his deeds.

Another possible interpretation is that the attached pronoun (ه) in the word “فملاقيه” refers to “كدح” (working hard). According to this interpretation, the translation of the verse would be: “O man, you have to work hard constantly to reach your Lord, then you will meet it i.e. the good or bad consequences of your working hard and effort.”

The verses that follow depict separately the consequences of the good and the bad people, of the believers and the non-believers in the Hereafter. Allah Ta‘ala says:

فَاَمَّا مَنۡ  اُوۡتِیَ  کِتٰبَہٗ  بِیَمِیۡنِہٖ ۙ﴿۷﴾ فَسَوۡفَ یُحَاسَبُ حِسَابًا یَّسِیۡرًا ۙ﴿۸﴾ وَّ  یَنۡقَلِبُ  اِلٰۤی  اَہۡلِہٖ مَسۡرُوۡرًا ؕ﴿۹﴾ وَ اَمَّا مَنۡ اُوۡتِیَ  کِتٰبَہٗ  وَرَآءَ ظَہۡرِہٖ ﴿ۙ۱۰﴾ فَسَوۡفَ یَدۡعُوۡا  ثُبُوۡرًا ﴿ۙ۱۱﴾ وَّ  یَصۡلٰی سَعِیۡرًا ﴿ؕ۱۲﴾ اِنَّہٗ  کَانَ  فِیۡۤ   اَہۡلِہٖ مَسۡرُوۡرًا ﴿ؕ۱۳﴾ اِنَّہٗ ظَنَّ  اَنۡ  لَّنۡ یَّحُوۡرَ ﴿ۚ۱۴﴾ بَلٰۤی ۚۛ  اِنَّ  رَبَّہٗ  کَانَ بِہٖ بَصِیۡرًا ﴿ؕ۱۵﴾

As for the one whose book (of deeds) will be given to him in his right hand, then he will be called to account in an easy manner and he will return to his family happily, and as for the one whose book (of deeds) will be given to him from behind him, then soon he will pray for death and he will enter the blazing fire. Indeed, he had been happy among his people (in the worldly life). He thought he would never return (to Allah Ta‘ala). Certainly, (he will have to return,) indeed his Lord was watchful over him (in the worldly life).

On the Day of Qiyaamah, all believers will receive their books of deeds in their right hands, and the disbelievers will receive their books of deeds in their left hands. Those who receive their books of deeds in their right hands will be the inmates of Paradise and they will be granted the eternal blessings of Paradise. On the converse, those who receive their books of deeds in their left hands will be the inmates of Hell and they will remain therein forever and ever (may Allah Ta‘ala save us!).

In these verses, Allah Ta‘ala describes the happiness that the pious believer will experience after receiving his book of deeds in his right hand and being called to account in an easy manner. Similarly, Allah Ta‘ala describes the grief of the disbeliever and his condition after receiving his book of deeds in his left hand.

The point to consider in these verses is that the believer and disbeliever all live in this world and benefit from it, but since the believers benefit from the world in a way pleasing to Allah Ta‘ala, their end will be different to the disbelievers who benefited from the world in a haraam way. Thus, the consequences of the two (in the Hereafter) will be seen to be totally different. One’s end will be the eternal bliss of Jannah, while the other’s end will be the everlasting punishment of Jahannum.

However, as long as man is alive, he still has a chance to correct himself, reform his life, and redirect his attention towards working hard to please Allah Ta‘ala and attain the eternal pleasures of the Hereafter.

فَاَمَّا مَنۡ  اُوۡتِیَ  کِتٰبَہٗ  بِیَمِیۡنِہٖ ۙ﴿۷﴾ فَسَوۡفَ یُحَاسَبُ حِسَابًا یَّسِیۡرًا ۙ﴿۸﴾ وَّ  یَنۡقَلِبُ  اِلٰۤی  اَہۡلِہٖ مَسۡرُوۡرًا ؕ﴿۹﴾

As for the one whose book (of deeds) will be given to him in his right hand, then he will be called to account in an easy manner and he will return to his family happily

These verses describe the condition of the pious believers on the Day of Qiyaamah. After receiving their book of deeds in their right hand and going through an easy reckoning, they will be congratulated upon their entry into Jannah, as mentioned in Surah Zumar (v. 73) and they will return to their families in a state of joy and happiness.

What is the Meaning of “Being Called to Account in an Easy Manner”?

It is reported in Saheeh Bukhaari from Hazrat Aaishah (radhiyallahu ‘anha) that Rasulullah (sallallahu ‘alaihi wasallam) said:

من حوسب يوم القيامة عذب

The one who is required to give an account for his deeds (and is questioned about it) on the Day of Qiyaamah, he will be punished.

Upon hearing this Hadith, Hazrat Aaishah (radhiyallahu ‘anha) asked Rasulullah (sallallahu ‘alaihi wasallam):

أليس قد قال الله عز وجل: فسوف يحاسب حسابا يسيرا

Does Allah Ta‘ala not say (in the Qur’aan Majeed, regarding certain believers), “He will be called to account in an easy manner.”

In other words, Hazrat Aaishah (radhiyallahu ‘anha) was asking Rasulullah (sallallahu ‘alaihi wasallam) that this verse apparently shows that an easy account will be taken from certain believers and they will not be punished, whereas you mentioned in this Hadith that whoever is questioned about their deeds, then they will be punished. Hence, if the Hadith is general and applies to all cases, then there would be an outward contradiction between the Hadith and this verse which shows that certain believers will be called to account in an easy manner.

Rasulullah (sallallahu ‘alaihi wasallam) replied:

ليس ذاك الحساب إنما ذاك العرض من نوقش الحساب يوم القيامة عذب

This (verse) does not refer to being questioned, rather it merely refers to the actions being presented (before Allah Ta‘ala). The one who is put through scrutiny and questioned on the Day of Qiyaamah, he will be punished. (Saheeh Bukhaari #2876)

Rasulullah (sallallahu ‘alaihi wasallam) explained to Hazrat Aaishah (radhiyallahu ‘anha) that the meaning of this verse is that the deeds of certain believers will merely be presented before Allah Ta‘ala and Allah Ta‘ala will then pardon them. They will not be questioned and interrogated, nor will any reckoning be taken from them for their deeds.

As for the person who will be questioned for his deeds, then certainly, he will be put through scrutiny and he will never be able to escape torment.

This explanation of Rasulullah (sallallahu ‘alaihi wasallam) clarifies that those who will be called to account in an easy manner for their deeds (as mentioned in the verse), they will not be put through any questioning, rather their deeds will merely be presented before Allah Ta‘ala, and they will gain forgiveness immediately and will not be put through any scrutiny.

On the contrary, those who will be put through scrutiny will undergo difficulty. This difficulty can differ between two classes of people. The first class are those who experience difficulty due to the interrogation during the reckoning, and thereafter, they are forgiven. The second class are those who after experiencing difficulty due to being interrogated, they will sent to Jahannum for some while to be cleansed of their sins.

The Believer Returning Happily to His Family

The words “وَّ  یَنۡقَلِبُ  اِلٰۤی  اَہۡلِہٖ مَسۡرُوۡرًا ؕ” (and he will return to his family happily) may be interpreted in one of three ways:

The first interpretation is that “his family” refers to the hoors (damsels of Paradise) who will be his family in Jannah.

The second interpretation is that “his family” refers to those people who were his family members and relatives in the worldly life. They will be present on the Plains of Gathering, and on coming to know of his success, he will come to them and share the good news with them of being blessed with entry into Jannah, just as people in the world share good news of their achievements with their family members.

The third interpretation is that “his family” refers to his family in this world who will be waiting for him in Jannah. After giving an account, he will enter Jannah and meet them in a happy manner.

The Four Oaths of Allah Ta‘ala and the Four Stages of Man in This World

فَلَاۤ  اُقۡسِمُ  بِالشَّفَقِ ﴿ۙ۱۶﴾ وَ الَّیۡلِ وَ مَا وَسَقَ ﴿ۙ۱۷﴾ وَ الۡقَمَرِ اِذَا اتَّسَقَ ﴿ۙ۱۸﴾ لَتَرۡکَبُنَّ  طَبَقًا عَنۡ طَبَقٍ ﴿ؕ۱۹﴾ فَمَا لَہُمۡ  لَا یُؤۡمِنُوۡنَ ﴿ۙ۲۰﴾ وَ اِذَا قُرِئَ عَلَیۡہِمُ الۡقُرۡاٰنُ  لَا یَسۡجُدُوۡنَ ﴿ؕٛ۲۱﴾ بَلِ الَّذِیۡنَ  کَفَرُوۡا یُکَذِّبُوۡنَ ﴿۫۲۲﴾ وَ اللّٰہُ  اَعۡلَمُ  بِمَا یُوۡعُوۡنَ ﴿۫۲۳﴾ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ ﴿ۙ۲۴﴾ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَہُمۡ  اَجۡرٌ  غَیۡرُ  مَمۡنُوۡنٍ ﴿٪۲۵﴾

So, I swear by the twilight (after sunset), and by the night and what it envelops, and by the moon when it develops (and reaches its full form) – you shall certainly ascend from stage to stage. So, what has happened to them that they do not believe, and when the Qur’aan is recited to them, they do not fall in sajdah (prostrate)? Rather, those who disbelieve deny (the truth), and Allah is Most Aware of what they keep within themselves. So, give them the good news of a painful punishment, except for those who believe and do righteous deeds, for them is an unending reward.

In these verses, Allah Ta‘ala takes four oaths. The first oath is on the twilight which is found after sunset. The second oath is upon the night (i.e. when its darkness begins to set in). The third oath is upon the darkness of the night when it covers everything, and the fourth oath is upon the full moon when it develops at its full form, shining and giving radiance in the sky.

The purpose for Allah Ta‘ala taking these four oaths is to indicate towards the four stages that man passes through, either in the womb of the mother before coming in this world, or either after coming in this world.

While in the womb of the mother, the child passes through four stages. The first stage is from a drop of semen to a clot of blood, the second stage is from a clot of blood to a lump of flesh, the third stage is from a lump of flesh into body limb with bones, and the last stage is where the entire body of the child with the soul is developed.

Similarly, after coming into this world, the four stages that man passes through in this world are childhood, then passing through the teenage phase of life, then middle-age, and finally, reaching old age.

Hence, in this verse, Allah Ta‘ala shows man the four phenomena and phases that take place when day passes and night sets in. The first phase is when the twilight is seen after sunset and the darkness begins to spread in the horizon. The second phase is when the darkness of the night becomes more intense. The third phase is when the darkness reaches complete intensity while enveloping the entire sky. The fourth phase is when the moon which was growing and waxing finally reaches its full form by the fourteenth night of the lunar month.

Through these four oaths, Allah Ta‘ala informs man that just as the night undergoes changes and passes through different phases, similarly man will also have to undergo changes and pass through different phases in his life. First, he will be on an incline, and after reaching the peak of his full strength, he will be on the decline, moving towards old age and towards his death.

Viewing the Various Phases of Man’s Life

At the end of the four oaths, Allah Ta‘ala says:

لَتَرۡکَبُنَّ  طَبَقًا عَنۡ طَبَقٍ

you shall certainly ascend from stage to stage

The purport of this verse is that mankind, from the inception of his life until the end, will continue to climb and progress from stage to stage, and pass through various conditions, until gradually, he will reach his end. Like the night that continues to change and progress and never remains in one condition all the time, so too will man also have to pass through different phases and conditions during his life.

When he was in the womb of his mother, his first food was the unclean blood of his mother which he acquired within the womb. Nine months later, Allah Ta‘ala made his way to come into this world easy, and instead of the unclean blood in the womb of his mother, Allah Ta‘ala blessed him with the pure milk of his mother’s breast.

Then, when he grows up and sees the wide atmosphere and open air of the world, and he begins to grow and develop, then around the age of two, he begins to walk and talk. Then, after he is weaned from his mother’s breast milk, he begins to eat the more delicious types of food that Allah Ta‘ala grants him in this world. As he grows a little older, play and amusement is something that attracts him, but when his intelligence develops, then his activities change.

After growing up as a young man or woman, then the things of youth no longer appeal to him and interest him. Now he is interested in marriage, having children, building a home and living a good life in the world. As time passes, he grows old and gradually loses his physical strength that he had at one time, and he steadily moves towards the final stage of life – death.

Through all the various stages of life, Allah Ta‘ala shows man that it is only Allah Ta‘ala who allows him to pass through these conditions, and his ultimate end is going to be death where he will have to reach the grave and finally meet Allah Ta‘ala.

Therefore, when man realizes that he is not going to live forever in this world, but rather he is on a temporary journey to his final destination, then he should learn to submit himself to Allah Ta‘ala in this world before the time comes where he will have to eventually meet Allah Ta‘ala. Hence, Allah Ta‘ala says:

فَمَا لَہُمۡ  لَا یُؤۡمِنُوۡنَ ﴿ۙ۲۰﴾ وَ اِذَا قُرِئَ عَلَیۡہِمُ الۡقُرۡاٰنُ  لَا یَسۡجُدُوۡنَ ﴿ؕٛ۲۱﴾ بَلِ الَّذِیۡنَ  کَفَرُوۡا یُکَذِّبُوۡنَ ﴿۫۲۲﴾ وَ اللّٰہُ  اَعۡلَمُ  بِمَا یُوۡعُوۡنَ ﴿۫۲۳﴾ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ ﴿ۙ۲۴﴾ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ لَہُمۡ  اَجۡرٌ  غَیۡرُ  مَمۡنُوۡنٍ ﴿٪۲۵﴾

So, what has happened to them that they do not believe, and when the Qur’aan is recited to them, they do not fall in sajdah (prostrate)? Rather, those who disbelieve deny (the truth), and Allah is Most Aware of what they keep within themselves. So, give them the good news of a painful punishment, except for those who believe and do righteous deeds, for them is an unending reward.

In these verses, Allah Ta‘ala complains about the kuffaar (disbelievers), that they do not want to believe in Allah Ta‘ala, despite seeing everything that Allah Ta‘ala grants them, and when they hear the verses of Allah Ta‘ala in the Qur’aan Majeed being recited to them, then they do not prostrate before Allah Ta‘ala (i.e. they do not bring imaan and prostrate before Allah Ta‘ala).

In other words, when clear verses and signs of guidance are brought before them, then instead of submitting and accepting, they begin to deny, whereas Allah Ta‘ala knows everything that is within their hearts, and Allah has full control over them.

The Meaning of “They do not fall in sajdah”

This verse “وَ اِذَا قُرِئَ عَلَیۡہِمُ الۡقُرۡاٰنُ  لَا یَسۡجُدُوۡنَ” (and when the Qur’aan is recited to them, they do not fall in sajdah [prostrate]) can be taken in the literal meaning or in the figurative meaning. The literal meaning is that they do accept Islam and do not bow down before Allah Ta‘ala in prostration, and the figurative meaning is that they do not submit before the commands of Allah Ta‘ala.

According to the majority scholars (Hanafi, Shaafi’ee and Hambali), this verse is a verse of sajdah, therefore the sajdah will be taken in the literal meaning of prostrating, while according to the Maaliki scholars, this verse is not in its literal meaning (i.e. the literal meaning of this verse is not intended), but rather, the verse refers to submitting oneself to Allah Ta‘ala and being obedient to Him.

The Maalikis say that if the literal meaning was to be intended, then one would need to make sajdah upon hearing every verse of the Qur’aan Majeed.

However, according to the other Imaams who say that this verse is a verse of sajdah, they explain that Rasulullah (sallallahu ‘alaihi wasallam) made sajdah upon reciting this verse, and this verse does not refer to every verse of the Qur’aan Majeed, but only refers to the verses of sajdah i.e. when hearing any verse of sajdah, then we are required to make sajdah.