The Rising of the Dead, Resurrection — Verse 9

and the sun and the moon are brought together so that both of them will rise from the west; or it means when the light of both of them disappears — and this will be on the Day of Resurrection —

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؟

قال مجاهد كورا وقرأ ابن زيد عند تفسير هذه الآية "إذا الشمس كورت وإذا النجوم انكدرت" وروى عن ابن مسعود أنه قرأ "وجمع بين الشمس والقمر".

والمراد بجمع الشمس والقمر : اقترانهما ببعضهما بعد افتراقهما واختلال النظام المعهود للكون ، اختلالا تتغير معه معالمة ونظمه .وجواب ( إذا ) قوله : ( يَقُولُ الإنسان ) أى : فإذا برق بصر الإِنسان وتحير من شدة الفزع والخوف ، بعد أن رأى ما كان يكذب به فى الدنيا .والتعريف فى البصر : للاسغراق : إذ أبصار الناس جميعا فى هذا اليوم ، تكون فى حالة فزع ، إلأا أن هذا الفزع يتفاوت بينهم فى شدته .( وَخَسَفَ القمر ) أى : ذهب ضوؤه . وانطمس نوره .( وَجُمِعَ الشمس والقمر ) أى : وقرن بينهما بعد أن كانا متفرقين .والتصقا بعد أن كانا متباعدين ، وغاب ضوؤهما بعد أن كانا منيرين .

وقوله: ( وَخَسَفَ الْقَمَرُ ) يقول: ذهب ضوء القمر.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَخَسَفَ الْقَمَرُ ): ذهب ضوءه فلا ضوء له.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، عن الحسن ( وَخَسَفَ الْقَمَرُ ) هو ضوءه، يقول: ذهب ضوءه.

( وجمع الشمس والقمر ) أسودين مكورين كأنهما ثوران عقيران . وقيل : يجمع بينهما في ذهاب الضياء . وقال عطاء بن يسار : يجمعان يوم القيامة ثم يقذفان في البحر فيكونان نار الله الكبرى .

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (9) ، وهو ما دل عليه قوله : { وجُمع الشمس والقمر ، } فهذا خسوف ليس هو خسوفه المعتاد عندما تحُولُ الأرضُ بين القمر وبين مُسامتته الشمسَ .ومعنى جَمْع الشمس والقمر : التصاقُ القمر بالشمس فتلتهمه الشمس لأن القمر منفصل من الأرض التي هي من الأجرام الدائرة حول الشمس كالكواكب ويكون ذلك بسبب اختلال الجاذبية التي وضع الله عليها النظام الشمسي .

{ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ } وهما لم يجتمعا منذ خلقهما الله تعالى، فيجمع الله بينهما يوم القيامة، ويخسف القمر، وتكور الشمس، ثم يقذفان في النار، ليرى العباد أنهما عبدان مسخران، وليرى من عبدهما أنهم كانوا كاذبين.

وجمع الشمس والقمر أي جمع بينهما في ذهاب ضوئهما ، فلا ضوء للشمس كما لا ضوء للقمر بعد خسوفه ; قاله الفراء والزجاج .قال الفراء : ولم يقل جمعت ; لأن المعنى جمع بينهما . وقال أبو عبيدة : هو على تغليب المذكر . وقال الكسائي : هو محمول على المعنى ، كأنه قال الضوءان . المبرد : التأنيث غير حقيقي .وقال ابن عباس وابن مسعود : جمع بينهما أي قرن بينهما في طلوعهما من المغرب أسودين مكورين مظلمين مقرنين كأنهما ثوران عقيران . وقد مضى الحديث بهذا المعنى في آخر سورة ( الأنعام ) .وفي قراءة عبد الله ( وجمع بين الشمس والقمر ) وقال عطاء بن يسار : يجمع بينهما يوم القيامة ثم يقذفان في البحر ، فيكونان نار الله الكبرى . وقال علي وابن عباس : يجعلان في نور الحجب . وقد يجمعان في نار جهنم ; لأنهما قد عبدا من دون الله ولا تكون النار عذابا لهما لأنهما جماد ، وإنما يفعل ذلك بهما زيادة في تبكيت الكافرين وحسرتهم .وفي مسند أبي داود الطيالسي ، عن يزيد الرقاشي ، عن أنس بن مالك يرفعه إلى النبي - صلى الله عليه وسلم - قال : قال [ ص: 89 ] رسول الله - صلى الله عليه وسلم - : إن الشمس والقمر ثوران عقيران في النار وقيل : هذا الجمع أنهما يجتمعان ولا يفترقان ، ويقربان من الناس ، فيلحقهم العرق لشدة الحر ; فكأن المعنى يجمع حرهما عليهم . وقيل : يجمع الشمس والقمر ، فلا يكون ثم تعاقب ليل ولا نهار .

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!

(And sun and moon are united) like two black, horned bulls whose hooves are beaten and then are thrown in the veil of light,

and the sun and moon are brought together.He said:Its inner meaning is the following: the moon represents the light of the sight of the physical eye (nūr baṣar ʿayn al-raʾs) which pertains to the natural self (nafs al-ṭabʿ), and the sun represents the light of the sight of the eye of the heart (nūr baṣar ʿayn al-qalb) which pertains to the spiritual self (nafs al-rūḥ), and the intellect (ʿaql). Do you not notice how He says:

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)"