🕋 تفسير سورة القيامة
(Al-Qiyama) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ
📘 Nay! the lā is extra in both instances I swear by the Day of Resurrection.
يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ
📘 on that day man will say ‘Where is the escape?’
كَلَّا لَا وَزَرَ
📘 No indeed! — a deterrent against seeking to escape — There is no refuge no shelter to seek protection in.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
📘 On that day the recourse will be to your Lord the final recourse of all creatures whereupon they will be reckoned with and requited.
يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ
📘 On that day man will be informed of what he has sent ahead and left behind he will be informed of the his first and last deeds.
بَلِ الْإِنْسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ
📘 Rather man has insight into his own soul for his limbs will speak of his deeds the hā’ sc. the tā’ marbūta in basīratun is for hyperbole and so he must be requited
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ
📘 though he should offer his excuses ma‘ādhīr is the plural of ma‘dhira but following a different pattern from the usual ma‘dhira ma‘ādhir that is to say whatever excuse he offers will not be accepted from him.
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
📘 God exalted be He says to His Prophet Do not move your tongue with it with the Qur’ān before Gabriel is through with reciting it to hasten it fearing to lose it.
إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ
📘 Assuredly it is for Us to bring it together in your breast and to recite it your reciting of it that is its flowing off your tongue.
فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ
📘 So when We recite it to you by means of Gabriel’s recital follow its recitation listen to its recitation thus the Prophet s would listen to it and then repeat it.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
📘 Then it is for Us to explain it by making you comprehend it the connection between this verse and what preceded it is that those verses before imply turning away from God’s signs whereas this one implies applying oneself to them by memorising them.
وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
📘 And nay I swear by the self-reproaching soul the one that reproaches itself even if it should expend great effort in being virtuous the response to the oath has been omitted that is to say la-tub‘athunna ‘you shall indeed be resurrected!’ as indicated by what follows
كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ
📘 No indeed! kallā is for commencement with the sense of alā Rather you love the transitory life this world both verbs here and below may be read in the second or third person plural
وَتَذَرُونَ الْآخِرَةَ
📘 and forsake the Hereafter thus neglecting to work towards attaining bliss in it.
وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ
📘 Some faces on that day that is on the Day of Resurrection will be radiant fair and resplendent
إِلَىٰ رَبِّهَا نَاظِرَةٌ
📘 looking upon their Lord in other words they will see God glorified and exalted be He in the Hereafter.
وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ
📘 And other faces on that day will be scowling glowering frowning terribly
تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ
📘 certain that a spine-crushing calamity will fall on them a great catastrophe one that ‘crushes the spine’ fiqār.
كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ
📘 No indeed! kallā in the sense of alā When it the soul reaches up to the collar bones
وَقِيلَ مَنْ ۜ رَاقٍ
📘 and it is said and those around him the dying one say ‘Where is the enchanter?’ to perform incantations on him and cure him
وَظَنَّ أَنَّهُ الْفِرَاقُ
📘 and he suspects he the one whose soul has reached this stage that it is the time of parting the parting with this world
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
📘 and the shank is intertwined with the other shank that is one of his shanks will be intertwined with his other shank at the moment of death; or it means the distress of parting with this world is intertwined with the distress of the arrival of the Hereafter;
أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ
📘 Does man that is does the disbeliever suppose that We shall not assemble his bones? for the raising from the graves and for the bringing back to life.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ
📘 on that day to your Lord will be the driving of the souls al-masāq means al-sawq; this indicates the operator of the above idhā ‘when’ the meaning being ‘when the soul reaches the throat it will be driven towards the judgement of its Lord’.
فَلَا صَدَّقَ وَلَا صَلَّىٰ
📘 For he man neither affirmed the truth nor prayed
وَلَٰكِنْ كَذَّبَ وَتَوَلَّىٰ
📘 but he denied the Qur’ān and he turned away from faith
ثُمَّ ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ
📘 then went off to his family swaggering strutting about in self-conceit.
أَوْلَىٰ لَكَ فَأَوْلَىٰ
📘 Woe be nearer to you there is a shift from the third to the second person address here; the term awlā is a noun of action with the following lām being explicative in other words ‘what you are averse to is now near to you’ and nearer that is because you are more deserving of it woe than anyone else
ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ
📘 then may woe be nearer to you and nearer! — repeated for emphasis.
أَيَحْسَبُ الْإِنْسَانُ أَنْ يُتْرَكَ سُدًى
📘 Does man suppose that he is to be left aimless? left to his own devices without being obligated to the prescribed laws let him not suppose that!
أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَىٰ
📘 Was he not — that is indeed he was — a drop of emitted semen? read yumnā or tumnā deposited into the womb.
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ
📘 Then it the drop of semen became a clot; then He God created from it man and proportioned him making the parts of his body upright
فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ
📘 and made of it of the drop of semen that became a blood-clot then an embryo a small mass of flesh the two sexes the two kinds the male and the female at times coming together and at times each being on their own.
بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ
📘 Yes indeed! We shall assemble them. We are able in addition to assembling them to reshape even his fingers that is to say to restore their bones just as they had been despite their smallness so how much more so are We able to restore the larger ones!
أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ
📘 Is not such a Doer of all these things able to revive the dead? — the Prophet s would say ‘Yes indeed!’
بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ
📘 Nay but man desires to deny li-yafjura the lām is extra and the subjunctive mood is because of an implied preceding an ‘that’ what lies ahead of him namely the Day of Resurrection as is indicated by
يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ
📘 He asks ‘When is the Day of Resurrection?’ — the question is meant in mockery and denial.
فَإِذَا بَرِقَ الْبَصَرُ
📘 But when the eyes are dazzled read bariqa or baraqa startled and perplexed upon seeing some of those things which it used to deny;
وَخَسَفَ الْقَمَرُ
📘 and the moon is eclipsed darkening its light disappearing
وَجُمِعَ الشَّمْسُ وَالْقَمَرُ
📘 and the sun and the moon are brought together so that both of them will rise from the west; or it means when the light of both of them disappears — and this will be on the Day of Resurrection —
Book A Free Trial