Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (900)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(26–40) “No indeed! When the soul reaches the collarbones, * and it is said, ‘Who can cure him?’ * and he realizes that it is the final parting, * and one leg is entwined with the other, * on that Day he will be driven to your Lord. * For he neither believed nor prayed, * but denied and turned away, * then went back to his family, strutting arrogantly. * Woe to you, and woe! * Again, woe to you, and woe! * Does man think that he will be left without purpose? * Was he not a drop of emitted semen? * Then he became a clinging clot, whereupon He created and fashioned him, * and made from him the two sexes, male and female. * Is not that One able to give life to the dead?”

The Exalted admonishes His servants by describing the condition of a dying person at the time of death (1). When his soul reaches the collarbones—the bones surrounding the hollow at the base of the throat—his distress intensifies, and every means and remedy through which recovery and relief might be obtained is sought. Hence He said: “And it is said, ‘Who can cure him?’” That is, who can recite a healing recitation over him? For they have lost hope in ordinary remedies, and nothing remains but the means of divine aid (2). Yet once the divine decree has become inevitable and arrived, it cannot be repelled. “And he realizes that it is the final parting”—his departure from this world. “And one leg is entwined with the other”—that is, hardships converge and become intertwined, the matter grows grave, and the distress becomes severe. The soul that had grown accustomed to the body (3) and had always remained with it is now called to depart. It is then driven to Allah, the Exalted, so that He may recompense it for its deeds and make it acknowledge its actions.

This stern warning [which Allah mentioned] directs hearts toward what will save them and restrains them from what will destroy them. But the obstinate person (4), for whom the signs are of no benefit, continues to persist in transgression, disbelief, and defiance.

“For he neither believed”—that is, he did not believe in Allah, His angels, His Books, His messengers, the Last Day, and the divine decree, both its good and its evil—“nor prayed. Rather, he denied” the truth instead of affirming it, “and turned away” from the commands and prohibitions. All the while, his heart remains complacent and he does not fear his Lord. Rather, he goes “back to his family, strutting arrogantly”—that is, without a care in his mind. Allah threatens him with the words: “Woe to you, and woe! Again, woe to you, and woe!” These are words of threat, repeated to reiterate His warning. He then reminded man of his initial creation, saying: “Does man think that he will be left without purpose?” That is, left to himself (5), neither commanded nor prohibited, neither rewarded nor punished? This is a false assumption and a notion about Allah that is unworthy of His wisdom.

“Was he not a drop of emitted semen? Then he became,” after being semen, “a clinging clot”—that is, blood. “Then He created” from it a living human being “and fashioned him”—that is, perfected him and formed him with consummate precision. “And made from him the two sexes, male and female. Is not that One”—the One who created the human being [and developed him through] these different stages—“able to give life to the dead?” Yes indeed; He has power over all things.

The commentary on Sūrat al-Qiyāmah is complete. To Allah belong all praise and grace. This was on 16 Safar 1344 AH (6).

Volume Nine of Taysīr al-Karīm al-Rahmān fī Tafsīr al-Quran, compiled by one in need of Allah: Abd al-Rahmān ibn Nāsir ibn Abd Allah al-Sa‘dī. May Allah forgive him, his parents, and all Muslims. Amen.

Commentary on Sūrat Hal Atā alā al-Insān (Has There Come upon Man), a Makkan surah

(1) Manuscript B reads: “by mentioning the dying person’s condition at the time of death.” (2) Manuscript B reads: “So they resorted to the means of divine aid.” (3) Manuscript B reads: “for the soul to leave the body to which it had grown accustomed.” (4) This is the reading in manuscript B; manuscript A reads *al-latī* (the feminine relative pronoun “who/which”). (5) Manuscript B reads: “that is, neglected.” (6) Manuscript B reads: “Praise be to Allah, Lord of the worlds. May Allah bless Muhammad and grant him peace.”

﴿٢٦ - ٤٠﴾ ﴿كَلا إِذَا بَلَغَتِ التَّرَاقِيَ * وَقِيلَ مَنْ رَاقٍ * وَظَنَّ أَنَّهُ الْفِرَاقُ * وَالْتَفَّتِ السَّاقُ بِالسَّاقِ * إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ * فَلا صَدَّقَ وَلا صَلَّى * وَلَكِنْ كَذَّبَ وَتَوَلَّى * ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى * أَوْلَى لَكَ فَأَوْلَى * ثُمَّ أَوْلَى لَكَ فَأَوْلَى * أَيَحْسَبُ الإنْسَانُ أَنْ يُتْرَكَ سُدًى * أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى * ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى * فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأنْثَى * أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى﴾ . يعظ تعالى عباده بذكر حال المحتضر عند السياق (١) ، وأنه إذا بلغت روحه التراقي، وهي العظام المكتنفة لثغرة النحر، فحينئذ يشتد الكرب، ويطلب كل وسيلة وسبب، يظن أن يحصل به الشفاء والراحة، ولهذا قال: ﴿وَقِيلَ مَنْ رَاقٍ﴾ أي: من يرقيه من الرقية لأنهم انقطعت آمالهم من الأسباب العادية، فلم يبق إلا الأسباب الإلهية (٢) . ولكن القضاء والقدر، إذا حتم وجاء فلا مرد له، ﴿وَظَنَّ أَنَّهُ الْفِرَاقُ﴾ للدنيا. ﴿وَالْتَفَّتِ السَّاقُ بِالسَّاقِ﴾ أي: اجتمعت الشدائد والتفت، وعظم الأمر وصعب الكرب، وأريد أن تخرج الروح التي ألفت البدن (٣) ولم تزل معه، فتساق إلى الله تعالى، حتى يجازيها بأعمالها، ويقررها بفعالها. فهذا الزجر، [الذي ذكره الله] يسوق القلوب إلى ما فيه نجاتها، ويزجرها عما فيه هلاكها. ولكن المعاند الذي (٤) لا تنفع فيه الآيات، لا يزال مستمرا على بغيه وكفره وعناده. ﴿فَلا صَدَّقَ﴾ أي: لا آمن بالله وملائكته وكتبه ورسله واليوم الآخر والقدر خيره وشره ﴿وَلا صَلَّى وَلَكِنْ كَذَّبَ﴾ بالحق في مقابلة التصديق، ﴿وَتَوَلَّى﴾ عن الأمر والنهي، هذا وهو مطمئن قلبه، غير خائف من ربه، بل يذهب ﴿إِلَى أَهْلِهِ يَتَمَطَّى﴾ أي: ليس على باله شيء، توعده بقوله: ﴿أَوْلَى لَكَ فَأَوْلَى ثُمَّ أَوْلَى لَكَ فَأَوْلَى﴾ وهذه كلمات وعيد، كررها لتكرير وعيده، ثم ذكر الإنسان بخلقه الأول، فقال: ﴿أَيَحْسَبُ الإنْسَانُ أَنْ يُتْرَكَ سُدًى﴾ أي: معطلا (٥) ، لا يؤمر ولا ينهى، ولا يثاب ولا يعاقب؟ هذا حسبان باطل وظن بالله بغير ما يليق بحكمته. ﴿أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى ثُمَّ كَانَ﴾ بعد المني ﴿عَلَقَةً﴾ أي: دما، ﴿فَخَلَقَ﴾ الله منها الحيوان وسواه أي: أتقنه وأحكمه، ﴿فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأنْثَى أَلَيْسَ ذَلِكَ﴾ الذي خلق الإنسان [وطوره إلى] هذه الأطوار المختلفة ﴿بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى﴾ بلى إنه على كل شيء قدير. تم تفسير سورة القيامة، ولله الحمد والمنة، وذلك في ١٦ صفر سنة ١٣٤٤ (٦) . المجلد التاسع من تيسير الكريم الرحمن في تفسير القرآن لجامعه الفقير إلى الله: عبد الرحمن بن ناصر بن عبد الله السعدي غفر الله له ولوالديه وللمسلمين آمين. تفسير سورة هل أتى على الإنسان وهي مكية

(١) في ب: بذكر المحتضر حال السياق. (٢) في ب: فتعلقوا بالأسباب الإلهية. (٣) في ب: أن تخرج الروح من البدن الذي ألفته. (٤) كذا في ب، وفي أ: التي. (٥) في ب: أي مهملا. (٦) في ب: والحمد لله رب العالمين، وصلى الله على محمد وسلم.