Surah Al-Inshiqaaq

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The Splitting

Introduction

Name of Chapter and Reason for its Name

The name of this chapter is Surah Al-Inshiqaaq and the name has been taken from its very first verse which discusses the splitting (inshiqaaq) of the skies as the Day of Judgment begins to take place. This chapter, which was revealed after the chapter of al-Infitar [1], has also been given the name, “Inshaqat.” [2]

Chapter Number

Surah Al-Inshiqaaq is the 84th chapter of the Quran.

Number of Verses

There is a difference of opinion concerning the number of verses of this chapter. Some believe that it has 25 verses,[3] [4] while in accordance with the Basri and Syrian schools it has 23 verses. The difference in opinion is due to the two verses which are, “كِتَابَهُ بِيَمِينِهِ” and, “وَرَاءَ ظَهْرِهِ” which according to the Meccan and Kufan schools are two separate verses, as opposed to one verse. [5]

Place of Revelation

In accordance with the agreement of all of the exegetes, this chapter was revealed in Mecca and it discusses the matters pertaining to the Day of Judgement. [3] [6] [5]. Its verses largely focus on warnings concerning man’s gradual approach to meeting his Lord and the appraisal of his actions. This context, the somber tone created by such warnings - as opposed to a lighter tone, is also indicative of the fact that this chapter was revealed in Mecca. [7]

Content

Important Concepts in this Surah

Verses 1-5

The inevitable and disastrous events which will occur when the world ends and the preliminaries to the Day of Judgement.

The first five verses of this chapter mention events such as the splitting of the skies, the rupturing of the earth, and the emergence of countless bodies from it - as preludes to the Day of Judgement and the eventual appraisal of man’s actions. [3] [8] [9]

Verses 6-15

Man’s meeting with Allah on the Day of Judgement, the accounting of man’s actions and the fate of those did good and bad.

The next few verses discuss the eventual destination of man towards meeting his Lord, as well as the difficulties of life. The verses recognize the Day of Judgement to be the time of this meeting and make mention of the nearness of this time. [10] [11]

Verses 16-19

Emphasis on the gradual meeting of man with his Lord through the use of oaths.

This group of verses consist of various oaths sworn on the passing of time, the “blooming” of the moon, and the passing of man from stage to stage which emphasize man’s gradual meeting with his Lord, as well as the pressure and intensity of the different stages that man will have to pass through. [3] [12] [13]

Verses 20-25

The punishment of those who did not believe in the Quran and did not submit to it.

The last five verses of this chapter discuss the fate of those who did not believe in, nor submitted to Allah and His Signs; those who chose to oppose Allah and His Signs and as such will face a painful punishment. The chastisement will be such that only faith from the depths of one’s heart along with action in accordance with that faith can save a person from it. [12] [11]


Outstanding Verses

Verse 6

“O man! You are labouring towards your Lord laboriously, and you will encounter Him.”

يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلَاقِيهِ٦

As noted in the above translation, the end of the verse states that man will “encounter him/it.” Exegetes have differed in their opinions when discussing what this pronoun refers to. Some believe that it is referring to the labor which is discussed in the verse- that is man’s labor by which he is laboring towards his Lord. They believe this due to the importance of one’s actions, and since man will encounter his actions. [8] [14] Other commentators argue that the pronoun refers to man’s Lord claiming that the verse is discussing man’s meeting with his Lord. [10] The meeting is such that nothing will hide man from his Lord and there will be no judgement except the judgement of his Lord. [9]

Verse 19

“You will surely fare from stage to stage.”

لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ١٩

There is a discussion among the exegetes concerning the meaning of “stage to stage.” Some say that these words are directed to the Prophet, and the levels of perfection which he attained, along with his closeness to Allah. [15] Others have asserted that the intent here are the different periods that man goes through - one’s life in this world, life in the Barzakh, the hereafter, and the accounting of one’s actions. [16] [13] Other commentators, after having mentioned the difference of opinions concerning the matter, have claimed that although the text is directed to the Prophet, it is meant for everyone. [8]


Discussions on this Chapter

According to the Sunni Traditions

Verse 3: “When the earth is spread out.”

وَإِذَا الْأَرْضُ مُدَّتْ٣ قال ابن جریر عَنْ أَبِی مُسْلِمٍ وَ الْقَمَرِ إِذَا اتَّسَقَ أَی إِذَا اسْتَوَی وَ اجْتَمَعَ وَ تَکامُلَ وَ تَمَّ قَالَ الْفَرَّاءِ اتساقه امتلاءه وَ اجْتِمَاعِهِ وَ استواؤه لِثَلَاثَ عَشَرَةً إِلَی سِتَّ عَشَرَةُ قال: حَدَّثَنَا اِبْن عَبْد الْأَعْلَی حَدَّثَنَا اِبْن ثَوْر عَنْ مَعْمَر عَنْ الزُّهْرِی عَنْ عَلِی بْن الْحُسَین أَنَّ النَّبِی صَلَّی اللَّه عَلَیهِ وَسَلَّمَ قَالَ " إِذَا کانَ یوْم الْقِیامَة مَدّ اللَّه الْأَرْض مَدّ الْأَدِیم حَتَّی لَا یکون لِبَشَرٍ مِنْ النَّاس إِلَّا مَوْضِع قَدَمَیهِ فَأَکون أَوَّل مَنْ یدْعَی وَجِبْرِیل عَنْ یمِین الرَّحْمَن وَاَللَّه مَا رَآهُ قبل‌ها فَأَقُول یا رَبّ إِنَّ هَذَا أَخْبَرَنِی أَنَّک أَرْسَلْته إِلَی فَیقُول اللَّه عَزَّ وَجَلَّ صَدَقَ ثُمَّ أَشْفَع فَأَقُول یا رَبّ عِبَادک عَبَدُوک فِی أَطْرَاف الْأَرْض - قَالَ - وَهُوَ الْمَقَام الْمَحْمُود

Ibn Jurayr has narrated from Abu Muslim and Qamar that the spreading out of the earth was described as becoming well-organized, leveled, perfected and completed. Farra said that the earth’s becoming organized is equivalent to its becoming gathered together and leveled for 13 to 16 years. He said that Abd al-Ala narrated to him from Ibn Toor, from Mamar, from Zuhri, from Ali ibn al-Hussain from the Prophet who said that, “On the Day of Judgement, Allah will stretch out the earth as if it is skin until every person will have enough room for his two feet. I will be the first to call out and Jibrail will be on the right side of Allah, and by Allah I will not have seen him before that and I will say, ‘O my Lord, this tells me that you sent him to me before’ at which point he will say, ‘You are correct.’ Then I will perform intercession and say, ‘O my Lord these are your servants who worshipped you around the earth.’ He will say this is the laudable position.” [8]


Verse 6: “O man! You are labouring toward your Lord laboriously, and you will encounter Him.”

يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلَاقِيهِ٦ رَوَاهُ أَبُو دَاوُد الطَّیالِسِی عَنْ الْحَسَن بْن أَبِی جَعْفَر عَنْ أَبِی الزُّبَیر عَنْ جَابِر قَالَ : قَالَ رَسُول اللَّه صَلَّی اللَّه عَلَیهِ وَسَلَّمَ " قَالَ جِبْرِیل یا مُحَمَّد عِشْ مَا شِئْت فَإِنَّک مَیت وَأَحْبِبْ مِنْ شِئْت فَإِنَّک مُفَارِقه وَاعْمَلْ مَا شِئْت فَإِنَّک مُلَاقِیه

Abu Dawood al-Tayalisi narrated from Hasan ibn Abu Jafar from Abu Zubayr from Jabir that the Prophet of Allah said, “Jibrail said, ‘O Muhammad, live however you want, for surely you will be dead, and love whatever you want for surely you are transcendent, and do whatever you want for surely you will meet Him.’” [17]


Verses 7 and 8: “Then as for him who is given his record in his right hand, he shall soon receive an easy reckoning.”

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ٧ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا٨ قَالَ الْإِمَام أَحْمَد حَدَّثَنَا إِسْمَاعِیل أَخْبَرَنَا أَیوب عَنْ عَبْد اللَّه بْن أَبِی مُلَیکة عَنْ عَائِشَة رَضِی اللَّه عَنْهَا قَالَتْ : قَالَ رَسُول اللَّه صَلَّی اللَّه عَلَیهِ وَسَلَّمَ " مَنْ نُوقِشَ الْحِسَاب عُذِّبَ" قَالَتْ : فَقُلْت : أَفَلَیسَ قَالَ اللَّه تَعَالَی " فَسَوْفَ یحَاسَب حِسَابًا یسِیرًا " قَالَ " لَیسَ ذَاک بِالْحِسَابِ وَلَکنْ ذَلِک الْعَرْض مَنْ نُوقِشَ الْحِسَاب یوْم الْقِیامَة عُذِّبَ " وَهَکذَا رَوَاهُ الْبُخَارِی وَمُسْلِم وَالتِّرْمِذِی وَالنَّسَائِی قَالَ اِبْن جَرِیر حَدَّثَنَا اِبْن وَکیع حَدَّثَنَا رَوْح بْن عُبَادَة حَدَّثَنَا أَبُو عَامِر الْخَزَّاز عَنْ اِبْن أَبِی مُلَیکة عَنْ عَائِشَة رَضِی اللَّه عَنْهَا قَالَتْ : قَالَ رَسُول اللَّه صَلَّی اللَّه عَلَیهِ وَسَلَّمَ " إِنَّهُ لَیسَ أَحَد یحَاسَب یوْم الْقِیامَة إِلَّا مُعَذَّبًا " فَقُلْت أَلَیسَ اللَّه یقُول " فَسَوْفَ یحَاسَب حِسَابًا یسِیرًا " قَالَ " ذَاک الْعَرْض إِنَّهُ مَنْ نُوقِشَ الْحِسَاب عُذِّبَ" وَقَالَ بِیدِهِ عَلَی أُصْبُعه کأَنَّهُ ینْکت وَقَدْ رَوَاهُ أَیضًا عَنْ عَمْرو بْن عَلِی عَنْ اِبْن أَبِی عَدِی عَنْ أَبِی یونُس الْقُشَیرِی عَنْ اِبْن أَبِی مُلَیکة عَنْ الْقَاسِم عَنْ عَائِشَة فَذَکرَ الْحَدِیث أَخْرَجَاهُ مِنْ طَرِیق أَبِی یونُس الْقُشَیرِی وَاسْمه حَاتِم بْن أَبِی صَغِیرَة بِهِ قَالَ اِبْن جَرِیر : حَدَّثَنَا نَصْر بْن عَلِی الْجَهْضَمِی حَدَّثَنَا مُسْلِم عَنْ الْحَرِیش بْن الْخِرِّیت أَخِی الزُّبَیر عَنْ اِبْن أَبِی مُلَیکة عَنْ عَائِشَة قَالَتْ : مَنْ نُوقِشَ الْحِسَاب - أَوْ مَنْ حُوسِبَ - عُذِّبَ. قَالَ ثُمَّ قَالَتْ إِنَّمَا الْحِسَاب الْیسِیر عَرْض عَلَی اللَّه تَعَالَی وَهُوَ یرَاهُمْ قَالَ أَحْمَد حَدَّثَنَا إِسْمَاعِیل حَدَّثَنَا مُحَمَّد بْن إِسْحَاق حَدَّثَنِی عَبْد الْوَاحِد بْن حَمْزَة بْن عَبْد اللَّه بْن الزُّبَیر عَنْ عَبَّاد بْن عَبْد اللَّه بْن الزُّبَیر عَنْ عَائِشَة قَالَتْ : سَمِعْت رَسُول اللَّه یقُول فِی بَعْض صَلَاته" اللَّهُمَّ حَاسِبْنِی حِسَابًا یسِیرًا فَلَمَّا اِنْصَرَفَ قُلْت یا رَسُول اللَّه مَا الْحِسَاب الْیسِیر؟ قَالَ أَنْ ینْظُر فِی کتَابه فَیتَجَاوَز لَهُ عَنْهُ إِنَّهُ مَنْ نُوقِشَ الْحِسَاب یا عَائِشَة یوْمئِذٍ هَلَک

Imam Ahmad said that Ismail narrated that Ayyub narrated from Abdullah ibn Abu Mulaika from Aisha that she said, “The Prophet of Allah said, ‘Whoever is interrogated during the reckoning (on the Day of Judgement) will be punished.’ So I said, but has Allah not said that, ‘He shall soon receive an easy reckoning?’ He said, ‘That is not the reckoning, rather it is the assertion that whoever is interrogated on the Day of Judgement will be punished.’” Bukhari, Muslim, Tirmidhi and Nisae have narrated this as well. [17] [18]

Ibn Jurayr said that Ibn Wakee narrated that Ruh ibn Ubadat narrated that Abu Aamir al-Khazzaz narrated from Ibn Abu Mulaika from Aisha who said, “The Prophet of Allah said, ‘There is no one who will be reckoned on the Day of Judgement except in a punishing manner.’ So I said, but has Allah not said that, ‘He shall soon receive an easy reckoning?’ He said, ‘“That is not the reckoning, rather it is the assertion that whoever is interrogated on the Day of Judgement will be punished. Then he said, (this punishment will be) by the hand on his finger and it will be as if he is screaming.’”

It was narrated from Amr ibn Ali from Ibn Abu Adi, from Abu Yunus al-Qushairi, from Ibn Abu Mulaika, from Qasim, from Aisha, which was also narrated by Abu Yunus al-Qushairi whose name was Haatim ibn Abu Sagheera to whom Ibn Jurair said that Nasr ibn Ali al-Jahdhami narrated from Muslim, from Huraysh, from Khirret, from his brother Zubayr, from Ibn Abu Mulaika from Aisha who said, “Whoever is argued with or interrogated will be punished.” Then Abu Mulaika said that Aisha said that the easy reckoning is an assertion upon Allah and He will see everyone. [17]

Ahmad said that Ismail narrated to him that Muhammad ibn Ishaaq narrated to him that Adb al-Wahid ibn Hamzah ibn Abdullah ibn Zubayr narrates from Ibaad ibn Abdullah ibn al-Zubayr from Aisha who said, “I heard the Prophet of Allah say in some of his prayers, ‘Reckon me in an easy manner.’ When he finished his prayers, I said to him, ‘O Prophet of Allah what is the easy reckoning?’ He said, ‘The easy reckoning is that He (Allah) will look at someone’s record and disregard it, for surely anyone who is interrogated on the Day of Reckoning, O Aisha, will perish.’” [17]


Verse 9: “And he will return to his folks joyfully.”

وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا٩ رَوَی الطَّبَرَانِی عَنْ ثَوْبَان مَوْلَی رَسُول اللَّه صَلَّی اللَّه عَلَیهِ وَسَلَّمَ أَنَّهُ قَالَ إِنَّکمْ تَعْمَلُونَ أَعْمَالًا لَا تُعْرَف وَیوشِک الْغَائِب أَنْ یثُوب إِلَی أَهْله فَمَسْرُور أَوْ مَکظُوم.

Tabrani has narrated from Thawbaan, the servant of the Prophet of Allah that he said, “Surely you commit deeds that you do not know, and the hidden is close and will return to its people who will either be happy or angry.” [19]


Verse 16: “So I swear by the evening glow.”

فَلَا أُقْسِمُ بِالشَّفَقِ١٦ رُوِی عَنْ عَلِی وَابْن عَبَّاس وَعُبَادَة بْن الصَّامِت وَأَبِی هُرَیرَة وَشَدَّاد بْن أَوْس وَابْن عُمَر وَمُحَمَّد بْن عَلِی بْن الْحُسَین وَمَکحُول وَبَکر بْن عَبْد اللَّه الْمُزَنِی وَبُکیر بْن الْأَشَجّ وَمَالِک وَابْن أَبِی ذِئْب وَعَبْد الْعَزِیز بْن أَبِی سَلَمَة الْمَاجِشُون أَنَّهُمْ قَالُوا الشَّفَق الْحُمْرَة.

It has been narrated from Ali, Ibn Abbas, Ubada ibn al-Saamit, Abu Hurayrah, Shadaad ibn Aus, Ibn Umar, Muhammad ibn Ali ibn al-Husayn, Makhool, Bakr ibn Abdullah al-Muzani, Bukayr ibn al-Ashja, Maalik, Ibn Abu Dhib and Abu Salma al-Majishoon that they used to say that: “The evening glow is red.” [19]


Verse 17: “By the night and what it is fraught with.”

وَاللَّيْلِ وَمَا وَسَقَ١٧ قَالَ اِبْن عَبَّاس وَمُجَاهِد وَالْحَسَن وَقَتَادَة " وَمَا وَسَقَ " وَمَا جَمَعَ قَالَ عِکرِمَة " وَاللَّیل وَمَا وَسَقَ " یقُول مَا سَاقَ مِنْ ظُلْمَة إِذَا کانَ اللَّیل ذَهَبَ کلّ شَیء إِلَی مَأْوَاهُ"

Ibn Abbas, Mujahid, al-Hasan and Qatadah explained that: “…what it is fraught with” is what is gathered. [20]

Akramah said in regards to, “By the night and what it is fraught with” that it is “the taking of an oath by that which drives away the darkness when the night carries everything away to its place.” [20]


Verse 18: “By the moon when it blooms full.”

وَالْقَمَرِ إِذَا اتَّسَقَ١٨ قَالَ اِبْن عَبَّاس إِذَا اِجْتَمَعَ وَاسْتَوَی وَکذَا قَالَ عِکرِمَة وَمُجَاهِد وَسَعِید بْن جُبَیر وَمَسْرُوق وَأَبُو صَالِح وَالضَّحَّاک وَابْن زَید " وَالْقَمَر إِذَا اِتَّسَقَ " إِذَا اِسْتَوَی. وَقَالَ الْحَسَن إِذَا اِجْتَمَعَ إِذَا اِمْتَلَأَ وَقَالَ قتادة إِذَا اِسْتَدَارَ وَمَعْنَی کلَامهمْ أَنَّهُ إِذَا تَکامَلَ نُوره وَأَبْدَرَ جَعَلَهُ مُقَابِلًا لِلَّیلِ وَمَا وَسَقَ

Ibn Abbas describes the blooming of the moon as when it confers and becomes mature. Akramah, Mujaahid, Saeed ibn Jubayr, Masrooq, Abu Salih, Dhahaak and Ibn Zayd have also said the same thing that: “By the moon when it blooms full” is when it becomes mature. Hassan described it as becoming mature when it becomes full. Qatada described it as when it turns. The meaning of all of their descriptions is when the brightness of the moon becomes complete, and all of a sudden it becomes evident in contrast to the night and what it is fraught with. [20]


Verse 19: “You will surely fare from stage to stage.”

لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ١٩ قَالَ عِکرِمَة " طَبَقًا عَنْ طَبَق " حَالًا بَعْد حَال فَطِیمًا بَعْدَمَا کانَ رَضِیعًا وَشَیخًا بَعْدَمَا کانَ شَابًّا وَقَالَ الْحَسَن الْبَصْرِی : " طَبَقًا عَنْ طَبَق " یقُول حَالًا بَعْد حَال رَخَاء بَعْد شِدَّة وَشِدَّة بَعْد رَخَاء وَغِنًی بَعْد فَقْر وَفَقْرًا بَعْد غِنًی وَصِحَّة بَعْد سقم وَسقمًا بَعْد صِحَّة

Akramah has said that ‘stage to stage’ means ‘state after state.’ For example, the stage of weaning which comes before infancy, or old age which comes after youth. Hasan al-Basri has said that “Stage after stage means state after state, comfort after harshness, harshness after comfort, wealth after poverty, poverty after wealth, health after sickness and sickness after health.” [21]

It has been narrated from Ibn Masood and Masrooq and Abu al-Aaliya that, ‘state after state’ means sky after sky. I said, “They mean the night of the journey to heaven.”

Abu Ishaaq and al-Sudda narrated from a man from Ibn Abbas that, ‘state after state’ means a place of residence after a place of residence, and Aufi has narrated similarly from Ibn Abbas and has added that it is said, matter after matter and state after state. [21]


According to the Shia Traditions

Verse 1: “When the sky is split open.”

إِذَا السَّمَاءُ انْشَقَّتْ١ ذیل این آیه از قول امامان شیعه نقل شده که منظور روز قیامت است. (إِذَا السَّماءُ انْشَقَّتْ) قَالَ: یوْمَ الْقِیامَةِ و ابن ابی حاتم، عن علی بن ابی طالب قال: تَنْشَقُّ السَّمَاءِ مِنْ المجرة

It has been narrated under this verse from the Imams that the intent by when the skies will split open is the Day of Judgement. [22]

Ibn Abu Haatim narrated from Ali ibn Abi Talib that the sky of the galaxy will split open. [23]


Verses 7 and 8: “Then as for him who is given his record in his right hand, he shall soon receive an easy reckoning.”

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ٧ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا٨ این روایت از قول جعفربن محمد امام ششم شیعیان نیز نقل شده است

This narration has also been narrated by the 6th Imam, Jafar ibn Muhammad. [24]


Verse 9: “And he will return to his folks joyfully.”

وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا٩ قال علی بن ابی طالب: وَ النَّاسُ یوْمَئِذٍ عَلَی صِفَاتِ وَ مَنَازِلَ - فَمِنْهُمْ مَنْ یحاسَبُ حِساباً یسِیراً وَ ینْقَلِبُ إِلی أَهْلِهِ مَسْرُوراً، وَ مِنْهُمُ الَّذِینَ یدْخُلُونَ الْجَنَّةَ بِغَیرِ حِسَابٍ - لِأَنَّهُمْ لَمْ یلْبَثُوا مِنْ أَمْرِ الدُّنْیا بِشَی‌ءٍ - وَ إِنَّمَا الْحِسَابُ هُنَاک عَلَی مَنْ یلْبَسُ بِهَا هَاهُنَا، وَ مِنْهُمْ مَنْ یحَاسَبُ عَلَی النَّقِیرَ وَ القطمیر - وَ یصِیرُ إِلی عَذابِ السَّعِیرِ.

Ali ibn Abi Talib said, “The people on that day will have certain characteristics and levels. From amongst them will be those who will be reckoned in an easy manner and will turn to their people happily; and from amongst them will also be those who will enter heaven without any reckoning because they did not engage in anything from the worldly matters, as the reckoning is only for those who dressed themselves (or engaged) in the worldly matters. From among the people will be those who will have nothing of value (to help them) or they may have worthless things and they will proceed to have a difficult punishment. [24]


Verse 16: “So I swear by the evening glow.”

‏فَلَا أُقْسِمُ بِالشَّفَقِ١٦ عن ائمة الشیعة : الشَّفَقُ هُوَ الْحُمْرَةُ بین الْمَغْرِبَ و الْعِشَاءِ الْآخِرَةِ

It has been narrated from the Shia Imams that the evening glow is the redness between the sunset and the last part of the evening. [15]


Verse 18: “By the moon when it blooms full."

وَالْقَمَرِ إِذَا اتَّسَقَ١٨ عَنْ أَبِی مُسْلِمٍ (وَ الْقَمَرِ إِذَا اتَّسَقَ )أَی إِذَا اسْتَوَی وَ اجْتَمَعَ وَ تَکاملَ وَ تَمَّ قَالَ الْفَرَّاءِ اتساقه امتلاءه وَ اجْتِمَاعِهِ وَ استواؤه لِثَلَاثَ عَشَرَةً إِلَی سِتَّ عَشَرَةُ

It has been narrated from Abi Muslim that “By the moon when it blooms full” is when it confers, matures and becomes complete. Farra has said that what is meant by the moon’s blooming is its becoming full, conferring together and maturing, which happens from the 13th night to the 16th. [15]


Verse 19: “You will surely fare from stage to stage.”

لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ١٩ عَنِ ابْنِ عَبَّاس وَ ابْنُ مَسْعُود وَ مُجَاهِد وَ الشَّعْبِی وَ الْکلْبِی وَ یجُوزُ أَنْ یرِیدَ دَرَجَةً بُعْد دَرَجَةٍ وَ رُتبت بَعْدَ رُتبت فِی المقربة مِنَ اللَّهِ وَ رفعت الْمَنْزِلَة عِنْدَهُ وَ رَوَی مُجَاهِدُ عَنِ ابْنِ عَبَّاس أَنَّهُ کانَ یقْرَأ لَتَرْکبنَّ بِفَتْحِ الْبَاءِ <ref name=":46">طَبَقاً عَنْ طَبَقٍ <ref name=":47">قَالَ یعْنِی نَبِیکمْ حَالًا بَعْدَ حَالٍ رَوَاهُ الْبُخَارِی فِی الصَّحِیح وَ مَنْ قَرَأَ بِالضَّمِّ فالخطاب لِلنَّاسِ أَی لَتَرْکبنَّ حَالًا بَعْدَ حَالٍ وَ مَنْزِلًا بَعْدَ مَنْزِل وَ أَمْراً بَعْدَ أَمْرِ یعْنِی فِی الْآخِرَةِ عن جعفر بن محمد: لَتَرْکبنَّ سُنَن مَنْ کانَ قَبْلَکمْ مِنَ الْأَوَّلِینَ وَ أَحْوَالِهِمْ

It has been narrated from Ibn Abbas, Ibn Masood, Mujaahid, Shabi, and Kalbi that it is possible that the intended meaning of “stage after stage” is “level after level” and “degree after degree” in terms of closeness to Allah and highness of level in relation to Him. Mujaahid has narrated from Ibn Abbas that he would read لَتَرْكَبَنَّ with a fatha on the baa - in address to the Prophet which Bukhari has narrated in his collection. But whoever reads it with a dhamma on the baa, then he is reading it in address to the people meaning, “You the people will fare the state after state (and degree after degree, and matter after matter) in the hereafter.” [15]

Jafar ibn Muhammad has narrated that, “You will fare the traditions and states of those who were before you from among the first people.” [15]

References

  1. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 725
  2. ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 10, Page 301
  3. ↑ 3.0 3.1 3.2 3.3 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 725
  4. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 4, Page 725
  5. ↑ 5.0 5.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 301
  6. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 350
  7. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 20, Page 268
  8. ↑ 8.0 8.1 8.2 8.3 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 351
  9. ↑ 9.0 9.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 269
  10. ↑ 10.0 10.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 726
  11. ↑ 11.0 11.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 305
  12. ↑ 12.0 12.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 356
  13. ↑ 13.0 13.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 274
  14. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Qur’an, Page 305
  15. ↑ 15.0 15.1 15.2 15.3 15.4 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 307
  16. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 728
  17. ↑ 17.0 17.1 17.2 17.3 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 352
  18. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 727
  19. ↑ 19.0 19.1 Ibid., Page 353
  20. ↑ 20.0 20.1 20.2 Ibid., Page 354
  21. ↑ 21.0 21.1 Ibid., Page 355
  22. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 275
  23. ↑ Ibid., Page 274
  24. ↑ 24.0 24.1 Ibid., Page 275
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