Al-Inshiqaq (The Sundering): Verses 16–20

{So I swear by the twilight} (16)

There are several issues concerning this verse:

This verse contains an oath (qasam). Regarding the particle lā (لا), we have discussed it previously in the commentary on {Nay, I swear by the Day of Resurrection} (Al-Qiyamah: 1). One of the interpretations mentioned there is that lā is a negation directed at a preceding statement. This interpretation is clear here because the Almighty recounts the polytheist's belief that he would never be resurrected. The word lā here is a refutation of that statement and a nullification of that assumption. Then, He follows it by swearing by the shafeq (twilight).

You already know the difference of opinion among scholars regarding whether the oath is sworn by these mentioned things or if they are merely mentioned alongside the actual object of the oath. You also know that the theologians asserted that the oath is sworn by the Lord of the shafeq, even if He is omitted, because it is known from the prohibition against swearing by anything other than God Almighty.

Linguistically, the word shafeq (شفق) derives from the concept of something being thin or delicate. Hence, a thawb shafaq (a delicate garment) is one that lacks firmness due to its thinness. The inferior of things is also called shafaq. When one feels ashfaqa 'alayhi (compassion for him), it means his heart softened towards him; shafaqah is the tenderness of the heart.

The scholars unanimously agree that al-shafeq refers to the residual trace of the sun in the horizon after its setting. An exception is narrated from Mujahid, who said al-shafeq is the daylight. Perhaps he held this view because the Almighty immediately follows it by mentioning the night, so the preceding term must be the day. In this case, the oath is sworn by the day and the night—one being for livelihood and the other for rest—upon which the affairs of the world depend.

After this, they differed:

1. The Majority: They hold that al-shafeq is the redness, which is the view of Ibn Abbas, Al-Kalbi, and Muqatil, as well as linguists like Al-Layth, Al-Farrā', and Al-Zajjāj. The author of Al-Kashshāf states this is the view of the majority, except for a narration from Abu Hanifa (in one of his two opinions) that it is the whiteness, though it is reported that Asad ibn Amr later retracted this.
   • Evidence for Redness:
     • Al-Farrā' heard some Arabs say, "He wore a garment dyed like al-shafeq," and it was red, indicating shafeq is redness.
     • It is designated as the time for the final Ishā' (night prayer), so the considered element must be redness, not whiteness, because the time for whiteness is extended. Redness, being the remnant of sunlight, disappears as the sun moves further below the horizon.
     • Since shafeq derives from thinness/delicacy, and the light undoubtedly begins to weaken and thin out after the sun disappears, the redness is the shafeq.

{And by the night and what it gathers} (17)

Regarding {and by the night and what it gathers} (wa-l-layli wa mā wasaq):

• Linguistically: Wasaq means to gather or collect. Al-wusq is a measure of collected food that is weighed or measured, later becoming a term for a load. Camels are described as istawsaqat when they gather and cluster together, and the shepherd yasūquhā (gathers them). The author of Al-Kashshāf notes that one says wasaqahu fa-ttasaqa and istawsaqa, similar to ittasa'a and istawsa'a functioning as passive forms of tawābi' (following forms).
• Meaning (According to Al-Qaffāl): The consensus of the commentators suggests that {what it gathers} refers to everything the night collects: the stars, the return of animals from wandering, and the movement of creeping things. This could be a reference to all things, as the night envelops them, similar to {So I swear by what you see * And what you do not see} (Al-Hāqqah: 38–39).
• Sa'īd ibn Jubayr: Said it means "what it works/does." Al-Qaffāl suggests this might refer to the night vigil (tahajjud) of the worshippers, which God praised those who seek forgiveness at dawn for. Thus, an oath by them is permissible. We say the night gathers all these things because its darkness seems to cover the mountains, seas, trees, and animals, making it appropriate to say it gathers all these things.

{And by the moon when it becomes full} (18)

Regarding {and by the moon when it becomes full} (wa-l-qamari idhā ittasq):

• The root of the word is related to gathering/joining. One says wasaqtuhu fa-ttasaqa, similar to wasaaltuhu fa-ttasala (I joined it, so it became joined). One also says the affairs of so-and-so are muttasiqun (well-ordered/joined together for righteousness), similar to muntaẓimah.
• The Scholars of Meaning (Ahl al-Ma'ānī): Ibn Abbas said ittasaqa means it becomes complete, gathered, perfect, and fully round, which occurs from the 13th night until the 16th.

After mentioning what He swears by, the Almighty follows it by mentioning what He swears concerning: {You shall certainly travel on stage after stage} (19).

The verb {You shall certainly travel} (latarkabunna) has several readings:

1. With Tā' (You, singular): Addressing humankind (as in Yā ayyuhā al-insān).
2. With Ḍammah on the Lām (لَتَرْكَبُنَّ): Addressing the species (jins) because the preceding call {O mankind, indeed you are striving} (Al-Inshiqaq: 6) addresses the species.
3. With Kasrah on the Lām (لِتَرْكَبُنَّ): Addressing the self (the Prophet, peace be upon him).
4. With Yā' (لَيَرْكَبَنَّ): In the third person singular, meaning "Man shall certainly travel."

Ṭabaq linguistically means that which corresponds or matches another thing. One says, "This does not match that." Hence, a lid is called a ṭabaq, and the layers of earth that match each other are ṭibāq. It is said that a situation matching another is a ṭabaq.

• Interpretation 1: {You shall certainly travel stage after stage} means one condition after another, each matching the previous one in severity and terror.
• Interpretation 2: It is the plural of ṭabaqah (rank or level), as in "He is on levels." This means you will pass through conditions after conditions, which are levels of severity, one higher than the other: death, followed by the terrors of the Resurrection.

Explanations based on the readings:

A. Reading with Rā' (Plural Address: Latarkabunna): This reading (addressing the plural) has several interpretations:

1. The Journey of Life: O humankind, you will pass through matters and conditions, one after another, one station after another, until the matter is settled for you—either Paradise or Hell—where permanence and eternity will be achieved. This includes all stages: from a drop of fluid, to a person, death, the grave (barzakh), resurrection, and finally transfer to Paradise or Hell.
2. The Terrors of the Day of Judgment: People will face hardships and terrors on the Day of Resurrection, one after another, as they denied the Resurrection. God swears that the Resurrection will occur, and they will face such terrors until the accounting is finished, leading everyone to their just destination (Paradise or Hell). This is similar to {But indeed, they are awaiting that [Day]—and I am awaiting it too} (Al-Taghabun: 7) and {The Day the shin is uncovered} (Al-Qalam: 42).
3. Reversal of Status: People's conditions on the Day of Resurrection will be reversed from their worldly states: the lowly will become exalted, the exalted humbled, the comfortable miserable, and the miserable comfortable. This aligns with {Abasing and Exalting} (Al-Wāqi'ah: 3). This interpretation fits well with the preceding verses, as God mentioned the state of one who receives his book behind his back, happy among his family, thinking he would never return. God informs him that he will return, and then swears that people will travel stage after stage in the Hereafter, reversing their worldly states.
4. Following the Predecessors: It means you will follow the way of the former ones who disbelieved in prophethood and the Resurrection.

B. Reading with Nasb (Singular Address to the Prophet: Latarkabinna): This reading has two main views:

1. Assurance to the Prophet (PBUH):
   • Victory: It is good tidings to the Prophet (PBUH) of victory and triumph over the polytheists who denied the Resurrection. It means, "O Muhammad, I swear you will travel from a state of hardship and fear to a state of victory and triumph, so their denial and persistence in disbelief should not sadden you."
   • Divine Support: God will replace the disbelievers with Muslim supporters. This interpretation can also fit the plural reading (latarkabunna), meaning Muslims will transition from hardship to victory over their enemies, as in {You will surely be tested in your properties and yourselves} (Al 'Imrān: 186).
   • Ascension: It is good tidings to Muhammad (PBUH) of ascending through the heavens to witness their dominion and the reverence shown to him by the angels. The meaning is, "O Muhammad, you shall travel through the heavens stage after stage," as God said, {seven heavens, layered one upon another} (Al-Mulk: 3). This occurred on the Night of the Ascension (Isrā'). This view is narrated from Ibn Abbas and Ibn Mas'ud.
   • Ranks of Closeness: It means, O Muhammad, you will ascend rank after rank in closeness to God Almighty.
2. The Changing Heavens: This reading refers to the transformation of the sky on the Day of Resurrection, changing from one state to another. This is because the sky first splits open {When the heaven is split open} (Al-Inshiqaq: 1), then it breaks apart {When the heaven is broken apart} (Al-Infitār: 1), then it becomes {like a red oil-cloth} (Al-Raḥmān: 37), and at other times {like molten brass} (Al-Ma'ārij: 8), as mentioned in various verses. Since the beginning of the Sūrah mentioned the splitting of the heaven, the end swears that it will transition through successive states. This view is narrated from Ibn Mas'ud.

The phrase 'an ṭabaq means "after a stage," similar to the poet's saying:

I kept traversing one watering hole after another, Until I tethered [my mount] at the gate of 'Abd al-Wāḥid.

The reason 'an (after/from) is appropriate is that when a person moves from one state to another, they have reached the second after the first, making ba'd (after) suitable. Furthermore, the word 'an implies distance and passing beyond, making it similar to the word ba'd.

{Then what is the matter with them, that they do not believe?} (20)

Regarding {Then what is the matter with them, that they do not believe?}:

The closest interpretation is that they do not believe in the truth of the Resurrection and the Hereafter. This is because the Almighty recounted the disbeliever's thought: {He thought that he would never be brought forth} (Al-Inshiqaq: 14), and then affirmed that he will be brought forth. When He follows this by saying, {Then what is the matter with them, that they do not believe?}, it indicates that the disbelief is specifically concerning the Resurrection and the Hereafter.

This interrogative statement {What is the matter with them?} is an expression of severe disapproval (inkār). This is appropriate only when the evidence is clear and doubts are removed. This is the case here: God has sworn by the transformations occurring in the celestial spheres and elements. The shafeq (twilight) is a state different from the daylight preceding it and the darkness of night following it. Similarly, {and by the night and what it gathers} indicates the emergence of darkness after light, and the change in animal states from wakefulness to sleep. Likewise, {and by the moon when it becomes full} indicates the moon reaching perfection after being deficient.

The Almighty swears by these changing states of creation, which definitively prove the truth of the Resurrection. The One capable of changing the celestial and terrestrial bodies from one state to another, and from one attribute to another according to wisdom, must inherently be capable of all possibilities and possess all knowledge. Whoever possesses this must certainly be capable of resurrection and the Hereafter. Since what precedes this verse serves as conclusive rational evidence for the truth of the Resurrection, He then says, with an expression of astonishment, {Then what is the matter with them, that they do not believe?}

Al-Qāḍī [Al-Bāqillānī] stated that a wise being cannot ask, {Then what is the matter with them, that they do not believe?} concerning someone incapable of believing. Since God asked this, it proves they are capable. This implies that the capacity (istiṭā'ah) precedes the action, that they are the originators of their deeds, and that God does not create disbelief within them. This verse is considered one of the unambiguous verses (muḥkamāt) that admit no ambiguity whatsoever. The response to this theological point has been presented many times previously.

{And when the Qur'an is recited to them, they do not prostrate} (21)

Regarding the verse {And when the Qur'an is recited to them, they do not prostrate}: