Surah No. 78
Introduction
Merits of the Surah
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ عَمَّ يَتَسَاءَلُونَ (1)
(78:1) Concerning what do they ( - the unbelievers in the Resurrection) question each other?
عَنِ النَّبَإِ الْعَظِيمِ (2)
(78:2) Concerning the awesome Tiding?1
1. What is it about, that these unbelievers are disputing with the believers as well as among themselves? Is it concerning the Great News that they have been given - that of the Day of Judgment?! Well, it is not a matter of dispute. It shall happen. That’s Allah’s promise.
The opinion expressed by Ibn `Abbas, however, is that by the term “Awesome Tiding” the allusion is to the Qur’an, as Allah (swt) said in another place (38: 67, 68):
“Tell (them, O Muhammad) this is a great News, from which you are turning away” (Qurtubi). This is also the opinion of Mujahid (Ibn Jarir, Ibn Kathir).
Nonetheless, the prevalent opinion among the commentators is that the allusion is to the Day of Reckoning (Qurtubi). Qatadah is of this view (Ibn Jarir).
Yusuf Ali writes: “There is practically nothing about the Resurrection in the Old Testament, and the Jewish sect of Sadducees even in the time of Christ denied the Resurrection altogether. The Pagan ideas of a future life - if any - varied from place to place and from time to time. Even in the early Christian Church, as we learn from Paul’s First Epistle to the Corinthians, there were contentions in that little community (I Corinthians, i, 11), and some definitely denied the resurrection of the dead (ib., xv, 12).”
Asad comments: “The question which preoccupies man above all others - the question as to whether there is life after death - has been variously answered throughout the ages. It is, of course, impossible to describe the innumerable variations of those answers; nevertheless, a few main lines of thought are clearly discernible, and their mention may be useful for a better understanding of the Qur’an in treatment of this problem. Some people - probably a minority - seem to be convinced that bodily death amounts to total and irreversible extinction, and that, therefore, all talk about a hereafter is but an outcome of wishful thinking. Others are of the opinion that after individual death the human 'life-essence' returns to the supposed sources of its origin - conceived as the 'universal soul' - and merges with it entirely. Some believe in a successive transmigration of the individual soul, at the moment of death, into another body, human or animal, but without a continuation of individual consciousness.
"Others, again, think that only the soul, and not the entire human 'personality', continues to live after death - that is, in a purely spiritual, disembodied form. And, lastly, some believe in an undiminished survival of the individual personality and consciousness, and regard death and resurrection as the twin stages of a positive act of re-creation of the entire human personality, in whatever form this may necessarily involve: and this is the Qur’anic view of the life to come."
الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (3)
(78:3) (An event) over which they are in disagreement?2
2. That is, the Muslims and the non-Muslims: one believing in the Resurrection, and the other denying it. Alternatively, the allusion could be to the differences among the unbelievers themselves over the issue of Resurrection. Some do not believe in it at all. Others believe in the spiritual resurrection but not in the physical and bodily resurrection, as, for instance the main body of the Christians (Qurtubi, Ruh).
كَلَّا سَيَعْلَمُونَ (4)
(78:4) No indeed, they shall soon know.
ثُمَّ كَلَّا سَيَعْلَمُونَ (5)
(78:5) Once again, no indeed, they shall soon know.3
3. Those who refuse to believe in the day of Reckoning shall soon know the consequences of their disbelief (Qurtubi).
(Although emphasis seems to be a reason for repetition), Dahhak has said that the first verse: “No indeed, they shall soon know,” addresses the unbelievers, while the following: “Once again, no indeed, they shall soon know,” addresses the believers (Ibn Jarir).
أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (6)
(78:6) Have We not made the earth a cradle?
وَالْجِبَالَ أَوْتَادًا (7)
(78:7) and the mountains pegs?4
4. That is, He placed the mountains in the earth and anchored them in it for its stabilization (Ibn Jarir, Qurtubi, Ibn Kathir). A hadith says that when Allah (swt) created the earth it began to shake, so He placed the mountains and stabilized it (Ruh).
Mountains as Pegs
What the Qur’an has stated here is confirmed by modern research. Details are as follows:
Traditionally the geologists divided the earth’s solid body (approx. diameter 12,800 km) into three main regions: The core, which is probably fluid, (of dia. approx. 7,000 km), mantle (of dia. about 12,650 km) and the crust (which varies in thickness from 50-70 km below the continents and about 8 km below the oceans).
But according to the “Plate Tectonic Theory,” developed in the 1960’s, the earth has more layers. Its upper layer is now known as the lithosphere (of thickness 100 km under the continents and 70 km under the oceans). This lithosphere is said to consist of the upper crust and part of the upper layer of the central mantle. The lithosphere floats on another and more easily deformed, plastic layer called asthenosphere (about 200 km thick). The lithosphere is again broken up into about 12, large, rigid plates. Each of these plates is said to be in motion independently, slipping past one another in different directions, carrying the continents with them which are now drifting at the approximate rate of 3-6 cm per year. Lithospheric plates move about in response to the way in which heat arrives (from the core) at the base of the lithosphere, and perhaps also as an effect of the motion of the Earth about its own axis. Both processes are believed to have been more active in the geological past, and hence it has been predicted that plate movements operated more rapidly before and has been slowing down due to the steady building up of mountainous chains and accretion of continents. These movements, and the collision of plates, more vigorous in the past, are said to be responsible for the formation of the mountains, as well as for determining their heights. Thus, over centuries, these mountains grow from below the surface, where they have their root, exactly similar to the roots of plants, but much deeper than what is above the surface of the earth. They help stabilize the surface movements as well as act as balancing pegs (like lead pieces in a car wheel) to remove the vibrations due to the earth’s rotation around its axis (Au.).
Dr. Zeghlul El-Naggar writes: “Mountains have always been looked upon as conspicuous land forms ... Nevertheless the Qur’an consistently describes them (no less than 22 times) as stabilizers for the Earth that hold its outer surface firmly, lest it should shake with us, and as pickets (or pegs) which hold that surface downwardly as a means of fixation. So, simply stated, the Qur’an describes the outward protrusions of mountains from the Earth’s surface and emphasizes their downward extensions within the Earth’s lithosphere, as well as their exact role as stabilizers and as a means of fixation for such a lithosphere.
“These facts started to come to light only in the middle of the nineteenth century ... when it was realized through experiments that the excess mass of the mountain above sea level is compensated by a deficiency of mass in the form of underlying roots ... the ratio of which to its elevation can go up to 15:1...
“Facts and theories started appearing more rapidly in the early 1960’s when the theory of Plate Tectonic was developed...
“The role of the mountains as stabilizers for the Earth’s crust can be clearly seen in their very deep roots, and can be justified by the fact that the motions of the lithospheric plates only come to a halt when a continent collides with another, producing a collisional type mountain, which is believed to be the last phase in mountain-building. Without mountains, the movement of lithospheric plates would have been much faster and their collision more drastic... hence the hadith which says that `When Allah created the Earth, it started to shake and jerk, then Allah stabilized it by the mountains’” (The Geological Concept of Mountains in the Qur’an, The International Institute of Islamic Thought, 1993).
وَخَلَقْنَاكُمْ أَزْوَاجًا (8)
(78:8) and created you in pairs?
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (9)
(78:9) and made your sleep a (means of) rest?5
5. According to Ibn al-Anbari, the word in the original (subata) is primarily used for stretching a thing. That is, 'made the night a time in order that you could stretch yourself' (Qurtubi). Another linguistic possibility is: “(a time for) cessation (of activities).” And a third meaning is “death,” since sleep is symbolically death (Qurtubi, Ibn Kathir, Razi and others).
Muhammad Shafi` remarks: “Not only humans, but even the animal world, by and large, comes to rest at night. Obviously, if that did not to happen, even humans could not have found rest.”
وَجَعَلْنَا اللَّيْلَ لِبَاسًا (10)
(78:10) and made the night a mantle?6
6. The word in the original is “libasa” which has been interpreted by Ibn `Abbas as “(a means of) repose and relaxation” (Qurtubi). This is also the opinion of Qatadah (Ibn Kathir). Another possible meaning is ”He made it a mantle," i.e., a means of covering, by giving the night its darkness (Ibn Jarir - quoting Qatadah, Qurtubi).
وَجَعَلْنَا النَّهَارَ مَعَاشًا (11)
(78:11) and made the day a (time to seek) livelihood?7
7. That is, by providing light to the day, He made it a time when you can go about in search of your livelihood (Ibn Jarir from Mujahid, Ibn Kathir).
Night, a Global Phenomenon
Majid writes: “This gives expression, incidentally though, to a very profound scientific fact. `The food of all living things comes ultimately from plants which, in the presence of sunlight, and only in their presence ... manufacture starch and sugar from the carbonic acid ... whilst they are also thus enabled to take up nitrogen, and so to form their living substance or protoplasm. At night these particle or cells of the living protoplasm of plants ... cease this work. They necessarily repose from their labor because the light has gone. This is the simplest example of the sleep of living things ... This alternation of activities in day and night occurs even in the invisible microscopic vegetation of pools and streams. Animals, even the most minute, only visible with a strong microscope - move about in search of 'bits' of food - in fact, bits of other animals or plants - and they, too, are, with special exceptions, checked in their search for food by the darkness, for even extremely minute and simple animals are guided in their search by the light, that is to say, by a more or less efficient sense of light (Lankester, Science from an Easy Chair, pp. 157-159)."
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (12)
(78:12) and built over you seven mighty (heavens)?8
8. The opinions held by the earliest Muslims about the nature of heavens were, of course, following the astronomical knowledge then in current, which, as presented by Alusi, seem to have been based in conjectures (Au.).
Ancient Muslim scholars were of the opinion that the space beyond the visible world is neither filled nor void (la khala’ wa la mala’) - Syed Hussein Nasr (Sufi Essays, p. 31, New York Press).
It may be added that Muslim scholars are generally of the opinion that all that is in vision, or that can be observed at any time in the future, either with the naked eye or with the help of scientific instruments, falls within the first firmament: and that there are six more to it. With regard to modern science, although the proofs of the so-called Big Bang model are so far inconclusive, it might yet be briefly stated that for the past 20 years or so, astrophysicists and cosmologists have begun to admit the possibility of the existence of multiple universes, though they caution that contacts with other universes might not be possible because they are likely to be composed of ten or more dimensions as against our own which is merely four-dimensional. One such theory that is being proposed is termed as the “Inflationary Theory.” It postulates, in the words of Andrei Linde: “Instead of being an expanding ball of fire (of the Big Bang model: Au.) the universe is a huge, growing fractal. It consists of many inflatory balls that produce new balls, which in turn produce more balls (our universe being one of them: Au.)... Cosmologists did not arbitrarily invent this rather peculiar vision of the universe. Several workers, first in Russia and later in the U.S., proposed the inflationary hypothesis that is the basis of its foundation. We did so to resolve some of the complications left by the big bang idea” (Andrei Linde, The Self-Reproducing Inflationary Universe, The Scientific American, November 1994).
The above was written way back in 1994. Since then the scientists have not been able to make any progress on how the universe came into being. The Big-bang theory, with the questions it raises but stubbornly refuses to answer, is still the best bet. The Max Planck limits do not allow for any further progress. String Theory is also stuck in Quantum quagmire. All that the scientists agree over is that the Big-bang took place some 14 billion years ago, that the universe is expanding (almost at the speed of light), that the expansion is accelerating, that there seems to be a new force referred to as Dark Force (so christened because the nature of this immensely powerful immeasurable force is in dark) and that the universe is 93 trillion light years wide, end to end, but we humans will never know what is beyond 14 billion light years, because the equation E=mc2 does not allow anything to travel at speeds greater than that of light, and any information originating beyond 14 billion light years can never reach the earth, because of the expansion of the universe (Au.).
وَجَعَلْنَا سِرَاجًا وَهَّاجًا (13)
(78:13) and set (therein) a blazing lamp?
وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (14)
(78:14) and brought down water from the (rain-bearing) clouds9 in heavy pour?
9. “Clouds” is the preferred meaning of the original “mu`sirat” as stated by `Ibn `Abbas, `Ikrimah, Abu al-`Aliyyah, Dahhak, Hasan, Rabi` b. Anas and Thawri. However, Ibn `Abbas and `Ikrimah, backed by Mujahid, Qatadah, Muqatil, Kalbi, Zayd b. Aslam, Aslam and his son Abdul Rahman (and others: Au.), have said that by “mu`sirat” the allusion is to “winds.” This is because mu`sir is used for something that squeezes, and the winds squeeze out rains from the clouds. But “clouds” remain the preferred meaning (Ibn Jarir, Qurtubi, Ibn Kathir). This meaning comes from the root `asira which is to hold back, or retain. A woman for instance whose periods are at hand, but who has not yet begun to bleed is referred to as mu`sirah since she is holding back the discharge. Hence, the clouds which retain or hold back rain water (Qurtubi, Shawkani and others).
لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا (15)
(78:15) so that We may bring forth therewith grain and (varied) plants,
وَجَنَّاتٍ أَلْفَافًا (16)
(78:16) and (lush green) gardens thick with foliage.10
10. “Note how the evidences of God and His beneficence are set out in four groups. (1) Look to external nature on the earth, around you (verses 6-7); (2) your own nature, physical, mental and spiritual (verses 8-11); (3) the starry heavens, and the glory of the sun (verses 12-13); and (4) the interdependence of earth, air and sky in the cycle of water, clouds, rain, corn and gardens, all serving in their several ways to further the whole plan of the World as it affects us. Can you not then believe that a Creator who does this will sort out the Good and Evil on an appointed Day with real justice and power?” (Yusuf Ali)
Asad adds: “(The above implies that) the overwhelming evidence of purpose and plan in all observable nature points to the existence of a conscious Creator who has ”not created [anything of] this without meaning and purpose" (3: 191), and who - as is stressed in the sequence - will one day pronounce His judgment on every human being’s willingness or unwillingness to live up to the standards of morality made clear to him through inborn instinct as well as through divine revelation."
إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (17)
(78:17) Verily, the day of Sorting Out11 (the believers from the unbelievers) is an appointed (event).
11. It is called “the day of Sorting Out” because that day the unbelievers will be sorted out and separated from the believers.
يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (18)
(78:18) The day when the Trumpet is blown and you shall come (to Us) in groups.12
12. There will be two mighty blows of the Sur (the Trumpet). The first will destroy all life and the present world order, and the second will herald a new phase, when everyone will come to life again. Mankind will be assembled on this earth which will be rendered flat, in the shape of a disk. It is on this earth that the Reckoning will be conducted and Judgment pronounced (Au.).
The reference here is to the second blow (Razi).
The Prophet (saws) has given us some details. In a hadith (preserved by Bukhari) he said:
“Between the two blows (of the Sur) there will be a gap of forty.” They enquired, “Will it be forty days?” He replied, “I do not say that.” They asked, “Forty months?” He said, “I do not say that.” They asked, “Forty years?” He said, “I do not say that either.” Then he said, “Allah will then send down water from the heavens and they will start growing out like plants. There is nothing from the body of a man that remains (uneaten by the earth) but a single bone. It is the tail-bone. It is from this that mankind will be resurrected” (Ibn Kathir).
According to another version mankind will be recreated from an atom surviving from the tail-bone (see surah 80, note 10). It might also be of interest to note that medical science tells us that in the order of creation, the tail-bone happens to be the first bone to be formed in the embryo (Au.).
وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (19)
(78:19) When the heaven is opened and it will be (as if) all doors.13
13. That is, so many doors will be opened that it will appear as if the heaven is nothing but countless doors. Obviously, a beautiful description. The sight of millions of doors in the vault opening, and angels - of all kinds and shapes - pouring out in millions would be entirely awe-inspiring (Au.).
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (20)
(78:20) And the mountains set in motion (and appear) like a mirage.14
14. That is, one would think there was something like a mountain, but there would be nothing. It would prove to be a mirage. Allah (swt) said in another place (27: 88):
“You will see the mountains and imagine that they are fixed but they would be moving - like the clouds.”
And, in another place (101: 5):
"And when the mountains will be like plucked wool-tufts” (Ibn Kathir).
The mountains have been differently described in other parts of the Qur’an, implying that the references are to various stages or phases of the Day of Judgment (Au.).
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (21)
(78:21) Verily (that day) Jehannum will be (a place of) ambush;15
15. Hasan and Qatadah have said in explanation of the word mirsad (ambush) that no one will enter Paradise without first crossing the Fire. Only those who arrive with a pass would be allowed to go through; those not carrying it would be refused entry (Qurtubi).
And Sufyan Thawri has said that there would be three bridges spanning the Fire (Ibn Kathir).
لِلطَّاغِينَ مَآبًا (22)
(78:22) for the rebels a resort;
لَابِثِينَ فِيهَا أَحْقَابًا (23)
(78:23) to abide therein for ages;16
16. The word in the original (ahqab, sing. huqb) is for an unknown but a very lengthy period of time. It is reported of `Ali (ra) that he said: “It is 80 years. Each year of twelve months. Each month of thirty days. And each day a thousand years.” This is also the opinion of Ibn `Abbas, Sa`id b. Jubayr, `Amr b. Maymun, Hasan, Qatadah, Rabi` b. Anas, and Dahhak. There are other opinions too. However, there would be no end to the punishment as one huqb would be followed by another because the unbelievers will abide in Hell for ever (Ibn Jarir, Qurtubi, Ibn Kathir, Razi, Alusi, Shawkani and others).
Nevertheless, since the unbelievers will remain in the Fire for ever, if huqb, as it occurs here, is taken to mean a limited period - however long - then it will be applicable to the “ahl `l-tawhid,” i.e., those who did not ascribe partners unto Allah (Shawkani and others). Bazzar has reported that the Prophet (saws) said: “By Allah. No one who entered the Fire will come out before remaining there a few ahqab” (Ibn Kathir). Therefore, anyone who believes that those who commit shirk will also be let out of the Fire - even if after a long spell - are wrong in their opinion. Several verses of the Qur’an speak clearly of their eternal stay in the Fire. To quote one, (5: 37):
“They would want to come out of the Fire, but they shall not come out of it. They shall face an eternal chastisement there" (Razi, Alusi).
A second opinion of some of the Salaf was that the “abad” itself of the above is quantified.
لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (24)
(78:24) tasting therein neither coolness17 nor a (good) drink;
17. Linguistically, it is possible to render the bard of the original as “sleep,” as is the opinion of Mujahid, Suddi, Kisa’i, and Abu Mu`adh. Nonetheless, from Ibn `Abbas we have both the opinions: sleep as well as coolness (Qurtubi).
إِلَّا حَمِيمًا وَغَسَّاقًا (25)
(78:25) save boiling fluid18 and pus19 -
18. The word in the original is “hamim” which is for water that has been heated to its boiling point (Ibn Jarir, Ibn Qurtubi, Kathir). When drunk, it will tear the intestine to pieces (Ma`arif).
19. The translation of the word ghassaq as pus is perhaps not very accurate. For the word ghassaq is used for pus, sweat, tears and blood, put together (Ibn Jarir, Ibn Kathir). The intensity of thirst will be so great that the inhabitants of the Fire will drink any liquid offered to them.
جَزَاءً وِفَاقًا (26)
(78:26) a fitting recompense,
إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (27)
(78:27) (for) those indeed who expected not a reckoning,
وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (28)
(78:28) and denied Our Signs vigorously.20
20. So they denied both the messages: the one ingrained in the human soul, as well as that which came to them from the external sources, such as that brought by the Prophets (Au.).
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (29)
(78:29) While We kept a written record of everything (they did),
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا (30)
(78:30) (and shall say on that Day), ‘Taste, then,’ (what you denied), ‘We shall cause increase in nothing for you (today) save in torment.’21
21. According to a report of Abu Barzah, the Prophet (saws) said that this is the harshest verse in the Qur’an (Qurtubi). Ibn Kathir however thinks this is a weak report. And Shawkani has declared it a statement of Abdullah b. `Amr.
إِنَّ لِلْمُتَّقِينَ مَفَازًا (31)
(78:31) Verily, for the godfearing there shall be a place of fulfillment;
حَدَائِقَ وَأَعْنَابًا (32)
(78:32) Gardens22 and vineyards;
22. The word in the original (hada’iq, sing. hadiqah) implies a fenced garden (Qurtubi).
وَكَوَاعِبَ أَتْرَابًا (33)
(78:33) and maidens with swelling breasts23 - of equal age;24
23. A literal translation should be: “swelling, rising up, and round breasts.” That would cover the full range of the meaning in kawa`ib of the text (Qurtubi, Ibn Kathir, Razi, Shawkani, Sabuni and others). Shawkani states however that according to Dahhak another meaning of kawa`ib is “virgins.” He presents two pieces of pre-Islamic poetry to prove the point.
24. Abu Umamah reports the Prophet (saws) as having said:
“The rida of Allah will be evident even from the shirts that the people of Paradise would wear.” Then he added, “A piece of cloud will pass over them and it will be asked, `What is it, O people of Paradise, that you want Me to rain down on you?’ Then heavy bosomed (houris) of equal age will rain down on them” (Ibn Kathir).
Obviously, a beautiful description of houris descending down from the clouds; and the report is from the Ta’rik Isbahan by Abu Nu`aym (Au.).
وَكَأْسًا دِهَاقًا (34)
(78:34) and (drinks from) a cup overflowing.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (35)
(78:35) They shall not hear therein idle talk, nor any falsehood.
جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا (36)
(78:36) A (fitting) recompense from your Lord and a bestowal in full measure:
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا (37)
(78:37) the (sole) Lord of the heavens and the earth and what lies in between – the Compassionate - with Whom they shall have no right of audience.
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا (38)
(78:38) On the Day when Al-Ruh25 and the angels shall line up in rows; none speaking, save him whom the Compassionate would allow - and who spoke aright.26
25. There are at least six opinions about who is meant by Al-Ruh:
a) The spirits of mankind (Ibn `Abbas),
b) the children of Adam (Hasan, Qatadah),
c) a creation of Allah - neither men nor jinn - who eat and drink like us (Ibn `Abbas, Mujahid, Abu Saleh, and Al-A`mash),
d) Jibril (Sha`bi, Sa`id ibn Jubayr and Dahhak): supported by the verse (26: 193):
“Ruh al-Amin (Jibril) has brought it down”,
e) the Qur’an: supported by the verse ( 42: 52):
“This is how We have revealed unto you a Ruh by Our leave;” and
f) one of the angels of Allah as massive as all the creations of Allah put together (Ibn `Abbas) - Ibn Jarir, Ibn Kathir.
26. The opinion of Ibn `Abbas, Mujahid, Abu Saleh and `Ikrimah is that by the words, “and spoke aright,” the allusion is to the one who bore witness to the truth of Allah’s oneness (Ibn Jarir, Qurtubi).
Also note that if Al-Ruh, the angels, and Prophets will not be able to speak without leave, then what about criminals? (Zamakhshari).
ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (39)
(78:39) That Day is a certainty. So let him who will seek a way back to his Lord (do it now).
إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابًا (40)
(78:40) Lo! We have forewarned you of an imminent scourge. The Day when a man shall look at what (of the deeds) his hands have forwarded, and the unbeliever shall cry out, ‘Oh me! Would that I were dust.’27
27. That day justice will be done to all creations including the animals. A hadith of Abu Hurayrah states, a hornless goat that had been struck by a horned goat without any cause would be allowed to seek revenge. That accomplished, both will be reduced to dust. It is then that the unbeliever will wish that he be also reduced to dust (Ibn Jarir, Qurtubi, Ibn Kathir).
The Connection
The connection between the previous chapter and this one is that the last verse of the previous chapter warned of an impending day when the unbeliever will look at the deeds he forwarded and wish that he were dust rather than face accountability. This chapter starts with the moment when the soul is withdrawn. It is from this moment onward that the unbeliever will begin to regret (Shanqiti).