50:19 Qaaf (The letter Qaaf)

أي { وَجَاءَتْ } هذا الغافل المكذب بآيات الله { سَكْرَةُ الْمَوْتِ بِالْحَقِّ } الذي لا مرد له ولا مناص، { ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ } أي: تتأخر وتنكص عنه.

يقول عز وجل وجاءت أيها الإنسان سكرة الموت بالحق أي كشفت لك عن اليقين الذي كنت تمتري فيه " ذلك ما كنت منه تحيد" أي هذا هو الذي كنت تفر منه قد جاءك فلا محيد ولا مناص ولا فكاك ولا خلاص وقد اختلف المفسرون في المخاطب بقوله "وجاءت سكرة الموت بالحق ذلك ما كنت منه تحيد" فالصحيح أن المخاطب بذلك الإنسان من حيث هو وقيل الكافر وقيل غير ذلك وقال أبو بكر بن أبي الدنيا حدثنا إبراهيم بن زياد سبلان اخبرنا عباد بن عباد عن محمد بن عمرو بن علقمة عن أبيه عن جده علقمة بن وقاص قال إن عائشة رضي الله عنها قالت حضرت أبى رضي الله عنه وهو يموت وأنا جالسة عند رأسه فأخذ غشية فتمثلت ببيت من الشعر: من لا يزال دمعه مقنعا فإنه لا بد مرة مدفوق قالت فرفع رضي الله عنه رأسه فقال يا بنية ليس كذلك ولكن كما قال تعالى "وجاءت سكرة الموت بالحق ذلك ما كنت منه تحيد" وحدثنا خلف بن هشام حدثنا أبو شهاب الخياط عن إسماعيل بن أبي خالد عن البهي قال لما أن ثقل أبو بكر رضي الله عنه جاءت عائشة رضي الله عنها فتمثلت بهذا البيت لعمرك ما يغني الثراء عن الفتى إذا حشرجت يوما وضاق بها الصدر فكسف عن وجهه وقال رضي الله عنه ليس كذلك ولكن قولي "وجاءت سكرة الموت بالحق ذلك ما كنت منه تحيد" وقد أوردت لهذا الأثر طرقا كثيرة في سيرة الصديق رضي الله عنه عند ذكر وفاته وقد ثبت في الصحيح عن النبي صلى الله عليه وسلم أنه لما تغشاه الموت جعل يمسح العرق عن وجهه ويقول "سبحان الله إن للموت لسكرات" وفي قوله "ذلك ما كنت منه تحيد" قولان "أحدهما "أن ما ههنا موصولة أي الذي كنت منه تحيد بمعنى تبتعد وتتناءى وتفر قد حل بك ونزل بساحتك " والقول الثاني "أن ما نافية بمعنى ذلك ما كنت تقدر على الفراق منه ولا الحيد عنه وقد قال الطبراني في المعجم الكبير حدثنا مؤمل بن علي الصائغ المكي حدثنا حفص عن ابن عمر الحدي حدثنا معاذ بن محمد الهذلي عن يونس بن عبيد عن الحسن عن سمرة قال: قال رسول الله صلى الله عليه وسلم "مثل الذي يفر من الموت مثل الثعلب تطلبه الأرض بدين فجاء يسعى حتى إذا أعيا وأسهر دخل جحره وقالت له الأرض يا ثعلب ديني فخرج وله حصاص فلم يزل كذلك حتى تقطعت عنقه ومات" ومضمون هذا المثل كما لا انفكاك له ولا محيد عن الأرض كذلك الإنسان لا محيد له عن الموت وقوله تبارك وتعالى "ونفخ في الصور ذلك يوم الوعيد" قد تقدم الكلام على حديث النفخ في الصور والفزع والصعق والبعث وذلك يوم القيامة وفي الحديث أن رسول الله صلى الله عليه وسلم قال "كيف أنعم وصاحب هذا القرن قد التقم القرن وحنى جبهته وانتظر أن يؤذن له" قالوا يا رسول الله كيف نقول؟ قال صلى الله عليه وسلم "قولوا حسبنا الله ونعم الوكيل" فقال القوم حسبنا الله ونعم الوكيل.

Allah encompasses and watches all of Man's Activity

Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said,

«إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»

(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

(And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained `We' in the Ayah to mean `Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that `We' refers to `Allah's knowledge'), for Allah did not say, `and I am closer to him than his jugular vein.' Rather, He said,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

(And We are nearer to him than his jugular vein. ) just as He said in the case of dying persons,

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ

(But We are nearer to him than you, but you see not.) (56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said,

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ

(Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful and was told the truth, told us. Allah's statement here,

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ

((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind.

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

(one sitting on the right and one on the left.) means ready to note,

مَّا يَلْفِظُ

(whatever he utters), in reference to the human,

مِن قَوْلٍ

(of a word), means any word that he or she speaks,

إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ

(but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said,

وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ

(But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said,

«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه»

(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" `Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih.

Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering

Allah the Exalted and Most High said,

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, `O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'

ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(This is what you have been avoiding!), means, `this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,

«سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات»

(Glory be to Allah! Verily, death has its stupor.) The Ayah,

ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(This is what you have been avoiding!) has two possible meanings. One of them is this: `what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, `you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu`jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said,

«مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات»

(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, `O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said,

وَنُفِخَ فِى الصُّورِ ذَلِكَ يَوْمَ الْوَعِيدِ

(And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith,

«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»

(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)) They said, "O Allah's Messenger, what should we say" He said,

«قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل»

(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said,

وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ

(And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi`, the freed servant of Thaqif, that he heard `Uthman bin `Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,

وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ

(And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted,

لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

(Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said,

لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا

(Indeed you were heedless of this.), of this Day,

فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

(Now We have removed from you, your covering, and sharp is your sight this Day!) `your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrec- tion. However, having sight will not be helpful to the dis- believers on that Day, for Allah the Exalted said,

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا

(How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!) (19:38), and,

وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ

(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

وَقَالَ قَرِينُهُ هَـذَا مَا لَدَىَّ عَتِيدٌ - أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ - مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ - الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ - قَالَ قرِينُهُ رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ - قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ

And the agony of death its throes and distress arrives with the truth of the Hereafter such that the one who denied it sees it with his own eyes — and this is the distress itself. That namely death is what you used to shun what you used to flee from and be terrified by.

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.'

And the agony of death comes with the rightful due. Know, O chevalier, that from the era of Adam until the annihilation of the world, no one is released from death. You also will not escape. “Death is a cup, and everyone will drink it.” How will the passing days that were not loyal to Adam be loyal to you? How will the lifespan that ended for Noah keep you in subsistence? How will the moment of death that attacked Abra- ham let you get away? How will the death that ambushed Solomon be lenient toward you? How will the entrusted angel who demanded MuḤammad's spirit treat you kindly? If you bring to hand the lifespan of Noah, the wealth of Korah, the kingdom of Solomon, and the wisdom of Luqmān, they will be useless at the door of death and will show you no favor. A little less than 7000 years have passed since the Adamites began this journey. They come from the loins to the wombs, and they go from the wombs to the face of the earth, and from the face of the earth to its stomach. The whole world is a graveyard. Beneath it is all remorse, above it all remorse. Lift up your head and ask heaven: “How many dear ones do you have in your stomach?” Ask the lofty palace about its inhabitant whom it saved from the hard and soft of life. He established his kingdom and enslaved the people, then death's messenger threw him on his face. O fooled by wishes! O heedless of the moment of death! O prisoner of greed! O servant of need! How long will you grieve for summer in winter and grieve for winter in summer? You do not think about the work that will come about inescapably and you do not gather the supplies for the road that in verified truth will be walked. You arrange the work of this world and do not provide for death. You poor wretch, your death is right behind you. Remember it! Your home is the grave. Make it flourish! Today you are asleep-wait till you wake up. Today you are drunk-wait till you are sober. You gather the chaff of this world and keep back from what deserves to be done.