Surah Qaaf (50): Read Online and Download - English Translation

Linkage

The preceding verses purported to quell the doubt of those who denied the possibility of Resurrection and who thought that raising the dead was inconceivable. As a result, the unbelievers drew a false analogy between their finite knowledge and power and the infinite knowledge and power of Allah. Therefore, the perplexity arose in their mind: 'after we die, disintegrate, with our organs torn apart, our bodies reduced to particles of dust and scattered or spread all over the world, how is it possible to gather them together and recompose them back into our original shape and bodies?

The preceding verses responded that the Divine knowledge is all-encompassing and He knows every single particle of the universe, and therefore it is not difficult for Him to recollect these particles. The same subject has been further elaborated in the present verses by declaring that Allah not only has the complete knowledge of man's scattered particles, but He also has the full knowledge of all thoughts that cross the mind of man. The verse explains the reason for that: Allah is nearer to him than his jugular vein, on which is dependent his very life. Therefore, He knows man's conditions and circumstances more than man himself.

Allah is Nearer to Man than his Jugular Vein: An Analysis

The concluding part of verse [ 16] says: نَحْنُ أَقْرَ‌بُ إِلَيْهِ مِنْ حَبْلِ الْوَرِ‌يدِ (We are closer to him than [ his ] jugular vein). The 'closeness' in the verse, by consensus of scholars, refers to "nearness in terms of all-encompassing knowledge" not in terms of physical closeness. In this manner, the verse means that Allah's power and knowledge has so encompassed man from within and without that His power and knowledge is nearer to him than his own jugular vein.

The term warid [ pl. awridah ] in the Arabic language are animal veins which supply blood to the entire body. Medically, there are two types of veins: [ 1] the veins that emerge from the liver and supply pure blood to the entire human body. Medically, only these veins are referred to as warid [ awridah ]; and [ 2] the veins that emerge from animal heart and supply the subtle vapor of blood to the entire human body which in medical terminology is referred to as ruh [ soul ]. These veins are called in Arabic shiryan [ which actually refers to an artery ]. The first type of veins is thick-walled and the second type is thin-walled.

The word warid in the above verse does not necessarily apply to the vein that comes from the liver in the medical sense. In fact it could well apply, in the literal sense, to the vein that comes from the heart because in that too a type of blood circulates. As the purport of this verse is to show that Allah possesses full knowledge of all thoughts that cross the mind of man, the literal sense of the term seems more appropriate. Nevertheless, whether the word warid is taken medically in the sense of a vein coming from the liver or in the sense of an artery coming from the heart is immaterial. In both cases the living creatures' life depends on it.

If the veins or arteries are cut, they lose their soul and die. In short, Allah encompasses complete and full knowledge about everything of man, because He is closer to him than his neck-vein.

According to the Honourable Sufis, here the term qurb (closeness) goes beyond the concept of nearness in terms of knowledge. It is a special type of ittisal [ contact or bond or relationship between Allah and His creation, including man who is placed at the centre of the wonderful universe ], the reality and nature of which is not known to anyone, but it does necessarily exist bila kaif "without how" or indescribably. Various Qur'anic verses and authentic Prophetic Traditions bear ample testimony to this fact. For example, the Qur'an commands: وَاسْجُدْ وَاقْتَرِ‌ب ۩ ﴿19﴾ (and bow down in sajdah, and come closer....A1-Alaq: 18) This is just like what the Holy Prophet ﷺ is reported to have said: "The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e. while prostrating)." Another Tradition reports that the Holy Prophet ﷺ said: "When My servant performs supererogatory prayers, he attains proximity to Me." On the occasion of migration to Madinah, the Holy Prophet ﷺ said to Sayyidna Abu Bakr ؓ إِنَّ اللَّـهَ مَعَنَا "Allah is with us. (9:40) " Holy Prophet Musa (علیہ السلام) said to the children of Israel: "إِنَّ مَعِيَ رَ‌بِّي "My Lord is with me." (26:62)

This qurb [ nearness or proximity to Allah ], which man attains through nearness of obligatory and supererogatory works and through his efforts, is reserved exclusively for a believer. Such believers are called awliya'ullah [ the friends of Allah: they are those whom Allah has chosen as His friends ]. This special bond with Allah is different from the general relationship between Allah and man, whether believer or non-believer. In brief, the above verses and narrations bear testimony to the fact that man has a special type of proximity to his Creator and Master though its reality and nature cannot be perceived. Maulana Rumi (رح) has versified this concept thus:

اتصالے بےمثال و بےقیاس ہست ربّ النَّاس را با جانِ ناس

The Lord of the people has a special contact with the people which is beyond one's perception and has no other example.

This nearness and proximity cannot be perceived by the ordinary sensation of physical sight, but it is attained through farasah of 'iman [ perspicacity through faith ]. Tafsir Mazhari interprets qurb and ittisal in this verse in the same sense. We have learnt earlier the interpretation of the majority of the commentators that it is not physical proximity, but rather the all-encompassing, full and complete knowledge of Allah. Apart from these two interpretations, Ibn-Kathir interprets it in a third way. He says that the pronoun "We" does not refer to the "Being" of Allah, but to His angels who are all the time with man. They know man's soul so closely that man himself is not so well aware of it. Allah knows best!

The Two Recording Angels with every Man

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ (when the two receiving angels receive (every human act to record it - 50:17) In the phrase idh yatalaqq al-mutalaqqiyani, (when the two receiving angels receive) the verb yatalaqqa is aorist from the infinitive talaqqi which denotes to take, to accept, to receive, to learn as in the verse فَتَلَقَّىٰ آدَمُ مِن رَّ‌بِّهِ كَلِمَاتٍ " Thereafter 'Adam received a few words from his Lord (2:37) ". The word mutalaqqiyani in the verse is the dual of al-mutalaqqi and refers to the two angels that accompany every human being all the time to receive and record the deeds of mankind. The phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated [ one ] on the right and [ one ] on the left. 50:17) means that the angel sitting on the right records one's good actions, and that on the left, his bad actions. The word qa` id is used in the sense of qa` id, like jalis in the sense of jalis - both meaning "sitting". The word qa` id is used for singular as well as plural. However, there is a difference in the usage of qa` id and jalis as opposed to qa` id and jalis in that the former means a person who is actually sitting. But qa` id and jalis are used in the general sense of the words, that is, he who accompanies someone whether sitting, standing or moving around. The word qa` id is used in the verse to describe the two angels, because they accompany human beings all the time and in every state - whether sitting or standing, whether moving or sleeping. The angels move out only when the humans undress their private parts for purposes of responding to the call of nature or having sexual intercourse. However, Allah has equipped them with a special innate sensing device, so that they realize the sins, or become aware of the sins that are being committed in their absence. Ibn Kathir states that, according to the narration of Ahnaf Ibn Qais, the angel sitting on the right records the good deeds, and he is also the supervisor over the angel on the left. If a person commits a sin, the angel on the right says to the one on the left, "Do not write it yet; give him a chance; maybe he will repent; if he does, then let it go; otherwise record it in your record of deeds". (Ibn-Abi Haim transmitted it)

Explanation of Hasan Basri (رح)

Hasan Bari (رح) recited the above verse containing the phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated one on the right, and one on the left) and said:

"0 son of 'Adam! Your record of deeds has been spread, and two honorable angels have been appointed. One on your right side and the other on your left. The one on your right side records your good deeds, and the one on your left records your evil deeds and sins. Focus on this reality, and do what you desire, increase it or decrease it. When you die, your record of deeds will be folded, and put around your neck. It will go with you in the grave, and remain there. When you will rise from your grave on the Day of Judgment, Allah will say:

وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَ‌هُ فِي عُنُقِهِ ۖ وَنُخْرِ‌جُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورً‌ا ﴿13﴾ اقْرَ‌أْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ﴿14﴾

"And every human's (deeds determining his) fate We have tied up to his neck, and We shall bring forth for him, on the day of Resurrection, a book he will receive wide open. [ 13] "Read your book. This day you yourself are enough to take your own account." [ 14] (Surah Bani Isra'il - 13, 14).

Then Hasan Basri رحمۃ اللہ علیہ said:

"By God! The Supreme Being has done a great justice in that He has appointed you to take account of your own actions". (Ibn Kathir)

Obviously the book or the ledger of deeds would not be made up of mundane paper, so that there should be any difficulty in understanding how it will go with him in the grave and remain there with him until the Day of Resurrection. It is a transcendental reality, the actual nature of which is known only to Allah. Therefore, it should not be surprising if the book is put as a garland round the neck and remains there until the Day of Resurrection.

Every Utterance of Man is recorded

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَ‌قِيبٌ عَتِيدٌ (Not a single word is uttered by one, but there is a watcher near him, ready [ to record ]...50:18) In other words, there is always a supervising angel [ the scribe ] whose responsibility is to record any word that the human utters or speaks. Sayyidna Hasan Basri and Qatadah رحمۃ اللہ علیہما said that this angel records every single word - whether or not it is sinful or reward-able. Ibn ` Abbas ؓ said that only those utterances are recorded that are sinful or rewardable. Ibn Kathir, having quoted both these views, preferred the first view on the basis of the general words of the verse that every utterance is recorded. According to another narration of Sayyidna Abu Talhah ؓ from Ibn ` Abbas ؓ both the views can be accommodated. This narration states that in the first instance every utterance is recorded, whether or not it is sinful or rewardable. Once a week on Thursdays, the angels review the recorded utterances and retain only those that are sinful or rewardable, good or bad; the rest are discounted. Thus the Qur'an says: يَمْحُو اللَّـهُ مَا يَشَاءُ وَيُثْبِتُ "Allah wipes off what He wills and affirms (what He wills). And with Him is the Mother Book." (Ar-Ra` d 39)

Imam Ahmad (رح) has reported from Sayyidna Bilal Ibn Harith Al-Muzani ؓ that the Messenger of Allah ﷺ has said:

"Verily, a man sometime utters a good word that pleases Allah, unaware of how highly it wi11 be rewarded, and on its account Allah decrees His pleasure of him until the Day he meets Him. Similarly, a man might utter a word that angers Allah, unaware of how dreadful its punishment will be, and on its account Allah decrees for him His anger until the Day he meets Him."

Sayyidna ` Alqamah ؓ ، after narrating this from Bilal Ibn Harith ؓ ، used to say: "How many words did I not utter because of this hadith." (Ibn Kathir)

Daze of Death

وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...50:19) The phrase sakrat-ul-maut denotes the agony and the stupor or daze of death that a dying person experiences. Abu Bakr Ibn-ul-Anbari (رح) with his own transmitting authorities reports from Masruq that when the signs of death appeared on Sayyidna Abu Bakr Siddiq ؓ ، Siddiqah ` A'ishah ؓ was called. She came and when she saw her father's condition, she spontaneously versified and recited:

اذا حَشرَجَت یَوماً وَ ضاقَ بِھَا الصَّدر،

"When the soul one day will be uneasy and the breast thereby will become narrow".

Sayyidna Abu Bakr Siddiq ؓ heard this and said: "You recited this verse inappropriately; why did you not recite the Qur'anic verse [ 19] وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...) ۔ When the Holy Prophet ﷺ faced the same state, he would put his hand in the water and wipe it over his blessed face, reciting لا إلہ إلا اللہ اِنَّ لِلمَوتِ سَکرَات "There is no god but Allah, indeed death has its pangs or stupor."

In the prepositional phrase بِالْحَقِّ "with truth", through the preposition بَا "ba" the action of the verb is passed on to the object, meaning " the pangs of death brought forth things that are true and real which none can escape or avoid" (Mazhari).

ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (That is what you tried to escape...50:19) tahidu is derived from haid which denotes to incline; to turn aside or escape from a place; to avoid or shun it; and to acknowledge. Apparently, this verse addresses the entire mankind. Every man is naturally afraid or scared of, or alarmed and terrified by, the thought of death. Life is dear to him and death is a calamity for him. As a result, he makes plans to run away from death. This is from Shari point of view not wrong or a sin. Death, however, is inevitable. The purport of the verse is to show that 'this is the end you were trying to escape or avert or flee from; it has come to you. Therefore, your desire will not be completely fulfilled; you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'

Two Angels to Lead Man to the Plane of Hashr

وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ (And everybody will come, along with one [ angel ] to drive [ him to the field of reckoning ] and one [ angel ] to testify [ about his deeds ] 50:21). The verse before this depicts the way the Day of Judgment will be established. This verse describes the way in which all human beings will be brought to the plane of Hashr. With every man there will be a Sa'iq and a Shahid. Sa'iq, literally, denotes a person who remains behind a herd of animals or behind a group of people and drives them to a particular place. And Shahid refers to a witness. As for Sa'iq, by the consensus of traditions, it refers to an angel. But there are different views of scholars of Tafsir regarding Shahid. Some say that it too refers to an angel. In this way, there are two angels - Sa'iq and Shahid. Sa'iq's duty is to drive the people to the gathering place, and Shahid's task is to bear witness when the people's deeds will be presented. Another possible interpretation is that these two angels refer to the "honorable scribes" who used to accompany human beings all the time in the world on the right and left to record their deeds. A third possibility is that they refer to some other angels besides the ones mentioned here.

Some scholars interpret Shahid as referring to man's action, and other scholars think that the reference is to man himself. Ibn Kathir opines that the apparent context of the verse indicates that Shahid is also an angel who will bear witness to man's actions. Sayyidna ` Uthman Ibn ` Affan ؓ whilst delivering a sermon recited this verse and said: "Sa` iq will drive every person to Allah, and Shahid will testify about what one has done." Interpreters like Sayyidna Mujahid, Qatadah and Ibn Zaid ؓ placed the same interpretation on the two names. Ibn Jarir has preferred this interpretation.

The Unseen World Becomes Visible at Death

فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُ‌كَ الْيَوْمَ حَدِيدٌ (Now We have removed your veil from you; so your sight today is sharp...50:22). There is a difference of opinion regarding the addressees of this verse. The preferred opinion is that Allah addresses mankind in general. This includes the believers, the unbelievers, the pious and the wicked. Ibn Jarir, Ibn Kathir and others have adopted this interpretation. The analogy drawn here is that this world is like the dream-world and the Hereafter is like the state of wakefulness. When man is in the dream-world, his eyes are closed and cannot perceive by his physical organs of sight the stark realities of the next world. When the physical organs of sight close, his dream-world ends and the state of wakefulness begins, and he is able to discern the stark realities of the Hereafter. Therefore, scholars have formulated the following aphorism:

النَّاسُ نِیَامُ فَاذِا مَاتُوا اِنتَبَھُوا

"People are sleeping in this world; when they die, they will wake up.

قَالَ قَرِ‌ينُهُ هَـٰذَا مَا لَدَيَّ عَتِيدٌ (And his companion will say, "This is what I have with me, ready (to be presented as his record of deeds)... 50:23]. The word qarin (translated above as 'companion) refers to the recording angel that accompanies man all the time. Earlier we have learnt that there are two angels that record deeds. In the preceding verse they were referred to as Sa'iq and Shahid. The context indicates that, on the Day of Resurrection, the two scribes will be entrusted with two different tasks. One, named as Sa'iq, will drive the people to the gathering place, and the second, named as Shahid will carry the records of deeds and it is this angel who, after reaching the plane of Hashr, will say, هَـٰذَا مَا لَدَيَّ عَتِيدٌ "This is what I have with me, ready (to be presented as his record of deeds)." Ibn Jarir, in his tafsir, states that the word garin comprehends both the angels Sa'iq and Shahid.

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ‌ عَنِيدٍ (Cast, both of you [ 0 angels,] into Jahannam every stubborn disbeliever.... 50:24]. The verb alqiya is grammatically dual in number, that is, addressed to two persons. It appears that Allah will say these words to the Sa'iq and Shahid angels; Allah will order them to throw him in the fire of Hell. Some other scholars explain it differently (Ibn Kathir).

Man and Devil Dispute before Allah

قَالَ قَرِ‌ينُهُ رَ‌بَّنَا مَا أَطْغَيْتُهُ (His (evil) companion (i.e. the Shaitan) will say, "0 our Lord, I did not cause him to rebel,...50:27). The word qarin literally denotes a companion, that is, one who accompanies or associates with another. From this point of view, qarin in the preceding verse referred to the two angels that accompany human beings and record their deeds. Just as there are two angels in the company of man, there is a devil entrusted to every man, who calls him towards commission of sins, and thus leads him astray. In this verse qarin refers to that devil. When it will be ordered that the person be thrown into Hell, it seems that he will say that the devil had led him astray, otherwise he would have done righteous deeds. In response, the devil will disown him and say about the human who came on the Day of Resurrection as an unbeliever that "I did not lead him astray. In fact he himself was misguided, paying no heed to the truth". In response Allah will say what follows in the next verse.

لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ ("Do not quarrel before Me, while I had sent to you My threat well in advance.... 50:28) It means: "I have given you sufficient proof by the words of the past Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you; your flimsy excuses, arguments and disputes will not work today.'

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ (The Word is not changed with Me, and I Am not a wrongdoer to My slaves." [ 50:29]

That is, 'I have made my decision which will certainly be implemented: it will never be changed. I will not punish anyone, except on account of their sins after the proof has been established against them. This is an absolutely fair and just decision.'

Analysis of "Awwab" and 'Hafiz'

لِكُلِّ أَوَّابٍ حَفِيظٍ (" This is what you were promised for everyone oft-returning to Allah, vigilant....50:32). That is to say, Paradise has been promised to every person who is awwab and hafiz. Awwab refers to the person who turns to Allah. Here it means who turns to Him in repentance against sins. Sayyidna ` Abdullah Ibn Masud, Sha` bi and Mujahid ؓ said that Awwab refers to a person who recalls his sins in loneliness, private and secret, and seeks Allah's forgiveness. ` Ubaid Ibn ` Umair ؓ said that Awwab is one who seeks Allah's forgiveness of his sins in every sitting. And he further said that we are advised to recite the following invocation:

سُبحانَ اللہِ وَ بِحَمدِہٖ اللَّھُمَّ اِنِّی اَستغفِرُکَ مِمَّآ اَصَبتُ فِی مَجلِسِی ھٰذا

"Pure is Allah and praise be to Him. 0 Allah, I seek Your forgiveness of the evil that I might have committed in this sitting."

In a Prophetic Tradition, we are advised to recite the following supplication when dispersing. Allah will forgive all the sins that might have been committed in that session:

سُبحَانَکَ اللَّھُمَّ وَ بِحَمدِکَ لَٓا اِلٰہَ اِلَّا اَنتَ اَستغفِرُکَ وَ اَتُوبُ اِلَیکَ

"Pure are You, 0 Allah, and praise be to You. There is no god but You. I seek Your forgiveness and turn to You in penitence."

Hafiz (حَفِيظٍ ), according to Sayyidna ` Abdullah Ibn ` Abbas ؓ ، is one who remembers his sins, so that he may return to Allah in penitence and make amends. Another report from him defines اَلحَفِظُ ھُوِ الحَافِظُ لِاَمرِ اللہِ haflz as one who remembers his covenant with Allah, and does not break or betray it. Sayyidna Abu Hurairah ؓ reports from the Holy Prophet ﷺ who said: "Whoever performs four rak` at of Ishraq prayer early in the day is Awwab and Hafiz (Qurtubi).

In verse [ 33] we have the statement وَجَاءَ بِقَلْبٍ مُّنِيبٍ (...and comes up with a heart oriented towards Him....50:33]. Abu Bakr Warraq (رح) says that the characteristics of a munib is that he always maintains respect for Allah and humbles himself to Him and gives up his sensual and base desires.

Verse [ 35] depicts the delights of Paradise: The first part states لَهُم مَّا يَشَاءُونَ فِيهَا (For them there will be whatever they wish,,,,, 50:35]. In other words, the righteous will have whatever delights they wish brought forthwith without any delay. It is recorded in Musnad of Ahmad on the authority of Sayyidna Abu Said Khudri ؓ that the Holy Prophet ﷺ said: "If anyone in Paradise wishes for children, the conception, delivery of the baby and its growth will all take place in a short span of time." (Ibn Kathir)

The second part of the verse states: وَلَدَيْنَا مَزِيدٌ (and with Us there is even more.) In other words, there are with Allah such desirable delights which have not been conceived of by any man and, therefore, they could not wish or desire for them. Sayyidna Anas and Jabir ؓ said that "more" in this context refers to the greatest reward of enabling the people of Jannah to see Allah bila kaif [ without "how" or in an indescribable manner ]. This, according to the Holy Prophet ﷺ ، is similar to His other statement in [ 10:26] لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ "For those who have done good is the best and even more." Some reports narrate that the inmates of Paradise will see Allah on Friday [ Qurtubi ]