The Rising of the Dead, Resurrection — Verse 7

But when the eyes are dazzled read bariqa or baraqa startled and perplexed upon seeing some of those things which it used to deny;

فإذا تحيَّر البصر ودُهش فزعًا مما رأى من أهوال يوم القيامة، وذهب نور القمر، وجُمِع بين الشمس والقمر في ذهاب الضوء، فلا ضوء لواحد منهما، يقول الإنسان وقتها: أين المهرب من العذاب؟

قرأ أبو عمرو بن العلاء برق بكسر الراء أي حال وهذا الذي قاله شبيه بقوله تعالى "لا يرتد إليهم طرفهم" أي بل ينظرون من الفزع هكذا وهكذا لا يستقر لهم بصر على شيء من شدة الرعب وقرأ آخرون برق بالفتح وهو قريب في المعنى من الأول. والمقصود أن الأبصار تنبهر يوم القيامة وتخشع وتحار وتذل من شدة الأهوال ومن عظم ما تشاهده يوم القيامة من الأمور.

ثم ساق - سبحانه - جانبا من أهوال يوم القيامة ، على سبيل التهديد والوعيد لهؤلاء المكذبين .فقال : ( فَإِذَا بَرِقَ البصر . وَخَسَفَ القمر . وَجُمِعَ الشمس والقمر . يَقُولُ الإنسان يَوْمَئِذٍ أَيْنَ المفر ) .و " برق " - بكسر الراء وفتحها - دهش وفزع وتحير ولمع من شدة شخوصه وخوفه .يقال : برق بصر فلان - كفرح ونصر - إذا نظر إلى البرق فدهش وتحير .

متى يوم القيامة؟ تسويفا منه للتوبة فبين الله له ذلك فقال: ( فَإِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ... ) الآية.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا أبو كُرَيب، قال: ثنا ابن عطية، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبير، عن قتادة، قوله: ( يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ ) يقول: متى يوم القيامة، قال: وقال عمر بن الخطاب رضي الله عنه: من سُئل عن يوم القيامة فليقرأ هذه السورة.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ ) متى يكون ذلك، فقرأ: ( وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ) قال: فكذلك يكون يوم القيامة.

قال الله تعالى : ( فإذا برق البصر ) قرأ أهل المدينة " برق " بفتح الراء ، وقرأ الآخرون بكسرها ، وهما لغتان .قال قتادة ومقاتل : شخص البصر فلا يطرف مما يرى من العجائب التي كان يكذب بها في الدنيا . قيل : ذلك عند الموت .وقال الكلبي : عند رؤية جهنم برق أبصار الكفار .وقال الفراء والخليل " برق " - بالكسر - أي : فزع وتحير لما يرى من العجائب و " برق " بالفتح ، أي : شق عينه وفتحها ، من البريق ، وهو التلألؤ

فَإِذَا بَرِقَ الْبَصَرُ (7) عُدل عن أن يجابوا بتعيين وقت ليوم القيامة إلى أن يهدَّدوا بأهواله ، لأنهم لم يَكونوا جادِّين في سؤالهم فكان من مقتضى حالهم أن يُنذروا بما يقع من الأهوال عند حلول هذا اليوم مع تضمين تحقيق وقوعه فإن كلام القرآن إرشاد وهدْي ما يترك فُرصَة للهدي والإِرشاد إلاّ انتهزها ، وهذا تهديد في ابتدائه جاء في صورة التعيين لوقت يوم القيامة إيهاماً بالجواب عن سؤالهم كأنه حملٌ لكلامهم على خلاف الاستهزاء على طريقة الأسلوب الحكيم . وفيه تعريض بالتوبيخ على أن فرطوا في التوقي من ذلك اليوم واشتغلوا بالسؤال عن وقته . وقريب منه ما روي أن رجلاً من المسلمين سأل رسول الله صلى الله عليه وسلم «متى الساعة؟ فقال له : مَاذا أعددت لها» .فإن هذه الأحوال المذكورة في الآية مما يقع عند حلول الساعة وقيام القيامة فكان ذلك شيئاً من تعيين وقته بتعيين أشراطه .والفاء لتفريع الجواب عن السؤال .و { بَرِق } قرأه الجمهور بكسر الراء ، ومعناه : دُهِش وبُهت ، يقال : برِق يَبرَق فهو بَرِق من باب فرح فهو من أحوال الإِنسان .وإنما أسند في الآية إلى البصر على سبيل المجاز العقلي تنزيلاً له منزلة مكان البرق لأنه إذا بهت شخص بصره . كما أسند الأعشى البَرَق إلى الأعين في قوله :كذلك فافْعَلْ ما حييت إِذَا شتواوأقدِمْ إذا ما أعينُ الناس تفرَقوقرأه نافع وأبو جعفر بفتح الراء من البريق بمعنى اللمعان ، أي لَمَع البصر من شدة شخوصه ، ومضارعه يبرُق بضم الراء . وإسناده إلى البصر حقيقة .ومآل معنى القراءتين واحد وهو الكناية عن الفزع والرعب كقوله تعالى : { واقترب الوعد الحق فإذا هي شاخصة أبصار الذين كفروا } [ الأنبياء : 97 ] ، فلا وجه لترجيح الطبري قراءة الجمهور على قراءة نافع وأبي جعفر ، لا من جهة اللفظ ولا من جهة المعنى ولا من مقتضى التفسير .والتعريف في { البصر } للجنس المرادِ به الاستغراق ، أي أبصار الناس كلهم من الشدة الحاصلة في ذلك الوقت على أنهم متفاوتون في الرعب الحاصل لهم على تفاوتهم فيما يُعرضون عليه من طرائققِ منازلهم .

أي: إذا كانت القيامة برقت الأبصار من الهول العظيم، وشخصت فلا تطرف كما قال تعالى: { إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ }

قوله تعالى : فإذا برق البصر قرأ نافع وأبان عن عاصم برق بفتح الراء ، معناه : [ ص: 88 ] لمع بصره من شدة شخوصه ، فتراه لا يطرف . قال مجاهد وغيره : هذا عند الموت . وقال الحسن : هذا يوم القيامة . وقال فيه معنى الجواب عما سأل عنه الإنسان كأنه يوم القيامة فإذا برق البصر وخسف القمر والباقون بالكسر برق ومعناه : تحير فلم يطرف ; قاله أبو عمرو والزجاج وغيرهما . قال ذو الرمة :ولو أن لقمان الحكيم تعرضت لعينيه مي سافرا كاد يبرقالفراء والخليل : برق بالكسر : فزع وبهت وتحير . والعرب تقول للإنسان المتحير المبهوت : قد برق فهو برق ; وأنشد الفراء :فنفسك فانع ولا تنعني وداو الكلوم ولا تبرقأي لا تفزع من كثرة الكلوم التي بك . وقيل : برق يبرق بالفتح : شق عينيه وفتحهما . قاله أبو عبيدة ; وأنشد قول الكلابي :لما أتاني ابن عمير راغبا أعطيته عيسا صهابا فبرقأي فتح عينيه . وقيل : إن كسر الراء وفتحها لغتان بمعنى

Man has the innate capacity to distinguish between good and evil. By his very nature he wants anyone indulging in evil to be punished and anyone doing righteous deeds to be rewarded. It is this consciousness which is called in the Quran the self-reproaching soul or an-nafs al-lawwamah. This faculty bears testimony at the psychological level to the reality of the world of the Hereafter. If, in spite of this inner testimony, an individual does not fulfill its demands, it means that he negates what he has already accepted.

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

Allah said to him: (But when sight is confounded) and it is also said this means: when sight is pleased

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says, لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwamah.) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement, وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (And nay! I swear by An-Nafs Al-Lawwamah) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah. Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed (of good deeds) and he blames himself for it." Allah said; أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ (Does man think that We shall not assemble his bones) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places' بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ (Yes, We are able to put together in perfect order the tips of his fingers.) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).' Concerning Allah's statement, بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ (Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about, لِيَفْجُرَ أَمَامَهُ (to break out ahead of himself.) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing. Thus, Allah says after this, يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ (He asks: "When will be this Day of Resurrection") meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence. This is as Allah says, وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ (And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward.") (34:29-30) Here Allah says, فَإِذَا بَرِقَ الْبَصَرُ (So, when Bariqa the sight.) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah, لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ (Their gaze returning not towards them.) (14:43) meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day. Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allah's statement, وَخَسَفَ الْقَمَرُ (And the moon will be eclipsed.) meaning, its light will go away. وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (And the sun and moon will be joined together.) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat, إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ (When the sun is wound round and its light is lost and is overthrown, and when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and the moon will be joined between each other.) Allah said, يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ (On that Day man will say:"Where (is the refuge) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to" This means, where is the escape or refuge Allah then says, كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (No! There is no refuge! Unto your Lord will be the place of rest that Day.) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement, مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ (You will have no refuge on that Day nor there will be for you any denying.) (42:47) meaning, `there will be no place for you to hide.' This is like what Allah says here, لاَ وَزَرَ (There is no refuge.) meaning, `there will be no place for you to seek shelter.' Thus, Allah says, إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (Unto your Lord will be the place of rest that Day.) meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says, يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allah says, وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا (And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49) Likewise, Allah says here, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ (Nay! Man will be well informed about himself, though he may put forth his excuses.) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allah says, اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ((It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ (Nay! Man will be well informed about himself.) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said, وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said, وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said, وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This means his argument." This is as Allah says, ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah.") (6:23) Allah also says, يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas: وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This is apologizing. Haven't you heard that Allah said, لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers.) (40:52) and He says, وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ (And they will offer submision to Allah on that Day.) (16:87) and He says, فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ (Then they will (falsely) submit: "We used not to do any evil.") (16:28) and their statement, وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we were not those who joined others in worship with Allah.) (6:23)"