َ كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ ﴿۲۳﴾ فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ ﴿۲۴﴾ أَنَّا صَبَبْنَا الْمَاءَ صَبًّا ﴿۲۵﴾ ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا ﴿۲۶﴾ فَأَنْبَتْنَا فِيهَا حَبًّا ﴿۲۷﴾ وَعِنَبًا وَقَضْبًا ﴿۲۸﴾ وَزَيْتُونًا وَنَخْلًا ﴿۲۹﴾ وَحَدَائِقَ غُلْبًا ﴿۳۰﴾ وَفَاكِهَةً وَأَبًّا ﴿۳۱﴾ مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ ﴿۳۲﴾ فَإِذَا جَاءَتِ الصَّاخَّةُ ﴿۳۳﴾ يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ ﴿۳۴﴾

﴾23﴿ Kalla lamma yaqdi maa amarah.
﴾24﴿ Falyanzuril insanu ilaa ta-amih
﴾25﴿ Anna sabab nalmaa-a sabba.
﴾26﴿ Thumma sha qaqnal-arda shaqqa.
﴾27﴿ Fa ambatna feeha habba
﴾28﴿ Wa 'inabaw-wa qadba
﴾29﴿ Wa zaitoonaw wanakh la'
﴾30﴿ Wa hadaa-iqa ghulba
﴾31﴿ Wa faki hataw-wa abba.
﴾32﴿ Mata'al-lakum wa li-an'amikum.
﴾33﴿ Faiza jaa-atis saakhah.
﴾34﴿ Yauma yafir-rul mar-u min akheeh

﴾23﴿ Indeed, he has not fulfilled the command of Allah, the Most High
﴾24﴿ Then let man look at his food
﴾25﴿ That We poured down water in abundance
﴾26﴿ Then We split the earth, splitting it apart
﴾27﴿ Then We caused to grow therein grain
﴾28﴿ And grapes and greens
﴾29﴿ And olives and date palms
﴾30﴿ And dense gardens
﴾31﴿ And fruits and vegetation
﴾32﴿ For your benefit and for your livestock
﴾33﴿ Then when the deafening blast comes
﴾34﴿ The day when every man will flee from his brother

[23] This is a rebuke. (مَا أَمَرَهُ) — refers to the commands of Allah, meaning detailed monotheism and faith as mentioned in the Qur’an, along with the other divine rulings found in the Book and the Sunnah.
[24] From this verse, the cosmic (external) proof is mentioned after the personal (internal) proof, which contains ten blessings. Through this, the Lordship of Allah the Exalted is affirmed — that Allah created the primary material for nourishment (which is food) and its means, and in this, no one is His partner. Likewise, this also proves resurrection after death — just as Allah the Exalted brings forth various things from the earth, He is also fully capable of bringing forth humans from the earth once again.
[25,26] (صَبَبْنَا) — refers to abundant rain, through which plants grow. (ثُمَّ شَقَقْنَا) — means that the hard earth is split open by a delicate shoot, and the sprout emerges from it.
[27,28,29,30,31] (أَبًّا) refers to those plants that grow from the earth in addition to fruit, such as pasture for livestock and similar vegetation. The commentators have reported two narrations regarding this:
The first narration is that Abu Bakr (may Allah be pleased with him) refrained from interpreting it.
The second is that ʿUmar (may Allah be pleased with him) expressed disapproval toward delving into such details.
However, the first narration has a disconnected chain of transmission, while the second has a sound and continuous chain.
Nevertheless, the intended point in both (and Allah knows best) is to criticize those who spend time investigating the meanings of individual words while neglecting reflection on the true purpose of the Noble Qur’an.
[32] After mentioning worldly matters, the state of the Day of Judgment is described so that worldly affairs may be used in preparation for the Hereafter.
(الصَّاخَّةُ) — refers to the second blowing of the trumpet, whose sound will deafen ears and be heard with extreme intensity.
[33,34,35,36,37] This fleeing happens because, in the world, he had violated others’ rights and now fears that they might demand them from him.
The order is arranged based on the extent of violation: first from the brother, because people often consume more of their brother’s rights; then from the mother, due to her weakness; then from the father, because his rights are great and often neglected in old age.
Next, he had neglected the rights of his wife—though love motivates fulfilling them, her weakness or the presence of another wife may have caused him to fail in fulfilling her rights.
Then, he neglected the rights of his sons, not providing them with proper religious upbringing.
(شَأْنٌ يُغْنِيهِ) — In the hadith narrated from Ibn Abbas (may Allah be pleased with them both), it is mentioned that people will be gathered on the Day of Judgment without shoes, without clothes, and uncircumcised.
Lady Aisha (may Allah be pleased with her) asked, “O Messenger of Allah, will they not look at each other’s private parts?”
He replied, “That moment will be too overwhelming for them to notice anything else,” and then he recited this verse.