CHAPTER 84: AL-INSHIQAQ (THE SPLITTING ASUNDER)

It was revealed in the Mecca period. It consists of 25 verses. As mentioned in the first verse, Al-Inshiqaq means "to be split asunder." The surah takes its name from this verse. (H. T. FEYIZLI, 1/588)

In the name of Allah, the Most Gracious, the Most Merciful.

84/1-6 O HUMAN! FINALLY YOU WILL ARRIVE AT HIM

Translation

1- 2- When the sky is split asunder, 2- And has listened to its Lord [His command] and was obligated [to do so].

3- 5- And when the earth has been leveled [flattened], 4- And has cast out what was within it and become empty, 5- And has listened to its Lord and was obligated [to do so; then the state of the disbelievers will be dire!].

6- O human! Indeed, you are laboring toward your Lord with [great] exertion and will meet Him [and your deeds].

Commentary

(1-5) ‘When the sky is split asunder, listening to and obeying its Lord (His command).’ ‘When the earth is leveled, listening to and obeying its Lord (His command) as its duty, and when it casts out what is within it and becomes empty (everyone will see the recompense of what they did).’ The Day of Resurrection is such a terrifying and frightening day that when it breaks, great events occur in the heavens and on the earth. Due to the majesty of that day, the sky is split and shattered. It listens to whatever its Lord commands and submits to Him with complete obedience. Terrifying changes also occur on the earth. The mountains upon it are turned into dust and smoke and destroyed, and the earth is made flat, just as leather is stretched and smoothed. (cf. Taha 20/105-107) What is inside the earth is thrown out. The dead, minerals, treasures—whatever is there—are all emptied. Like the sky, the earth also lends an ear to its Lord's command, listens, and submits. Indeed, as the creatures He created, this is what befits them. Thus, the resurrection occurs, and the eternal day of the hereafter begins. On that day, human learns what they have done in the world, is held to account, and sees the reward or punishment they deserve. (O. CELIK, 5/404, 405)

(6) ‘O human! Indeed, you labor toward your Lord (until you reach Him) with exertion. Finally, you will meet Him.’ Undoubtedly, you will toil until you meet your Lord. Meeting the Lord refers to death and the states after death expressed by this meeting. (From Nasafi; S. HAWWA, 16/106)

84/7-15 HE THOUGHT HE WOULD NEVER RETURN TO HIS LORD

Translation

7- 9- Then as for he who is given his record in his right hand, 8- He will be judged with an easy reckoning, 9- And he will return to his people [his family among those who entered Paradise] in joy.

10- 13- But as for he who is given his record behind his back [into his left hand], 11- He will immediately call out for death [crying, "O destruction! Where are you!"], 12- And he will enter a burning fire. 13- Indeed, he had been among his people [and tribe in the world] joyful [arrogant due to his wealth and possessions].

14- Indeed, he had thought that he would never return [to his Lord to be resurrected for account].

15- No! But indeed, his Lord was ever of him, Seeing.

Commentary

(7- 9)- ‘Then as for he who is given his record in his right hand, his account will be settled in an easy manner.’ Nasafi says: "'Easy reckoning' is the rewarding of good deeds and the overlooking or forgiveness of evil ones." ‘And he will return to his family in joy.’ Nasafi says: "He returns joyfully to his tribe—if they are believers—or to the community of believers, or to the houris who will be his spouses in Paradise." (S. HAWWA, 16/106)

Hadith: Ahmed b. Hanbel narrated from Aisha (ra) that she said: I heard the Messenger of Allah (pbuh) saying in part of his prayer: "O Allah; judge me with an easy reckoning." When he finished the prayer, I asked: "O Messenger of Allah; what is the easy reckoning?" He replied: "It is looking into one's record and having their sins forgiven. O Aisha! For whoever's account is debated [questioned deeply] on that Day will be destroyed." (This hadith is authentic according to Muslim's criteria; S. HAWWA, 16/112)

(10- 13)- ‘But as for he who is given his record behind his back (into his left hand):’ In Surah Al-Haqqah, the term "from his left" (69/25) is used as the counterpart to "from his right" (69/19); here, the use of the expression "beyond his back" shows that the intent in both is the same. In both, there is the meaning of perversity, misfortune, difficulty, insult, and danger. Therefore, "beyond his back" has been interpreted as "given from behind to their left." (ELMALILI, 9/86)

‘He will immediately call out for death and enter a burning fire.’ That is, he cries out: "Woe, destruction! O ruin, where are you, come to my aid. Let me be destroyed so I may escape this distress." (ELMALILI, 9/86)

‘Indeed, he had been joyful among his people (not believing in the world).’ In the world, in his home, among his family and tribe, he was in ease and prosperity, in good spirits, in pleasure and enjoyment. He did not think of the hereafter or the end of the matter, did not pity those suffering in grief and sorrow, and did not take into account the changes the world would undergo. (ELMALILI, 9/86)

(14)- ‘He thought he would never return to his Lord.’ Because he had imagined that he would never return, never undergo change; that his joy would not turn to sorrow, he would not die, he would never suffer punishment, and he would not be held responsible. (ELMALILI, 9/86)

(15)- ‘No! He will certainly return. 'Indeed, his Lord was seeing him'.’ Therefore, He will reward/punish him for every deed, disposal, and belief. Ibn Kathir says: "No, He will resurrect him again just as He created him the first time, and He will give the recompense of his good and evil deeds—because He sees, that is, He knows, what he did." (S. HAWWA, 16/107)

84/16-25 WHY IS IT THAT THEY DO NOT BELIEVE?

Translation

16- 19- I swear by the twilight of sunset, 17- And by the night and whatever it gathers [within it], 18- And by the moon when it becomes full [and its light is completed]! 19- [O mankind!] You will surely pass from stage to stage [to meet your Lord].

20- 21- [While this is the case] what is the matter with them that they do not believe? 21- And when the Qur'an is recited to them, they do not prostrate [and show submission to Allah]?

22- But those who disbelieve deny [the Qur'an and the hereafter].

23- And Allah is most knowing of what they keep within [their hearts of disbelief and enmity].

24- 25- [O My Messenger!] Give them tidings of a painful punishment, 25- Except for those who believe and do righteous [rewardable] deeds. For them is a reward that will never be cut off [and without obligation].

Commentary

(16- 19)- ‘I swear by the twilight of sunset, by the night and what it gathers, and by the moon when it is full! (O people!) You will surely pass from stage to stage.’ Twilight, night, and the full moon—all three represent times and different states where light and darkness coexist. By swearing upon these in the verse, it is emphatically expressed that humans will undergo changes and pass from state to state both in worldly life and on the Day of Resurrection, while attention is also drawn to the relationship between them. (From Ibn Ashur; QUR’AN WAY, 5/587)

That is, you will not always remain in the same state. You will be resurrected in the realm of barzakh after youth, old age, and death, and you will reach the stages of punishment and reward at the place of gathering (mahshar). For this, three things were sworn upon: the twilight after sunset, the darkness of the night following the day (at which time humans and animals return to their homes), and the moon's growth stage by stage from a crescent to a full moon. In other words, all of these testify that everything in the universe in which man lives is in a state of constant movement. For this reason, the thought of the disbelievers that "everything will be over after death" is wrong. (MAWDUDI, 7/73)

(...) Allah Almighty, addressing the disbelievers in the verse in question, says that like every being in this worldly life you live in, you too are moving in an absolute change. For instance, while you were first a drop of semen (...) (sperm) in your father's loins, you undergo physical stages such as being a nutfa-i amshaj (mixed drop), zygote, alaqah (embryo), mudghah (lump of flesh), izam (bones) in your mother's womb, followed by birth, infancy, childhood, youth, and old age. Your transition from state to state is not limited to these. For just as you can be rich while poor, or poor while rich, you can also fall into a state of being sick while healthy, or healthy while sick. Therefore, know that We will resurrect you after death and hold you to account for what you did in the world. So, why do you not believe, considering these? Why do you not submit to Him when Allah's verses are recited? (M. DEMIRCI, 3/526)

(20)- ‘(While the situation is thus) what is (the obstacle) for the disbelievers that they do not believe?’ While the truth is such—that is, as declared, change in this world is certain, going to the hereafter by passing from state to state and giving account in the presence of the Truth is necessary, and that beautiful result has been promised to those who believe—what do they rely on that they do not believe in Allah, His prophet, and the hereafter!? (ELMALILI, 9/91)

(21)- ‘When the Qur'an is recited to them, they do not prostrate,’ they do not submit, they do not accept the truth, they do not obey and follow Allah's commands and prohibitions; they do not prostrate when they ought to. (ELMALILI, 9/91)

This is one of the 14 verses of prostration (sajdah) in the Qur'an. According to the Hanafis, it is wajib (obligatory) to prostrate for Allah when these verses are recited or heard. These prostrations are obligatory and can also be performed with a delay. (S. HAWWA, 16/114)

(23)- ‘And Allah knows very well what they hide’ in their hearts. He knows very well the disbelief, envy, transgression, and hatred they accumulate in their chests. He knows it and gives the recompense for all these in the world and the hereafter. (I. H. BURSEVI, 23/222)