Ayaat 26-35 – Man will realize the Reality at the Time of Death
If we make the word Kalla negative, then this ayah means, “O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.” If we consider the word Kalla to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones – meaning, your soul will be pulled out of your body and it will reach your collarbones.
“And it will be said, ‘Who can cure him and save him?’” (75:27). The word raqin [رَاقٍ] may be derived from ruqayyah which means ‘resort to enchanting,’ and also from raqi which means ‘ascending’. If we take the first meaning then it would mean: this is time when the patient’s attendants are disappointed with every remedy and cure, they will say, “Let’s at least call in an enchanter, who may save him.” If we take the second meaning then it would mean: when it is time for the soul to depart the angels will talk among themselves that which group should collect his soul. Should it be the angels of punishment or the angels of mercy?
The time of death has approached and his one leg will be joined with another as is done in shroud. This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah subhanahu wa ta’ala has mercy upon.
That day man will return to his Lord to his place of return and destination. He neither believed in the Qur’an nor the Messenger salAllahu ‘alayhi wa sallam. Rather he was the one who denied them both. This is the disbeliever who used to deny the truth in his heart, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally.
“Then he walked in full pride to his family admiring himself,” (75:33) meaning he was stubborn, cruel, obstinate, wanton, having no concern and doing no deeds. Ibn ‘Abbas radhiAllahu ‘anhu narrates from the Messenger salAllahu ‘alayhi wa sallam that these ayaat were about Abu Jahl since he knew the truth in his heart yet denied it openly and was arrogant and cruel.
Therefore, Allah subhanahu wa ta’ala says, “Woe to you! And then (again) woe to you! Again, woe to you! And then (again) woe to you!” (75: 34-35). This is a definite warning and threat from Allah subhanahu wa ta’ala to those who disbelieve in Him and strut about when walking. This means such a man deserves to strut like this while he disbelieved in his Creator and Maker.
Concerning this ayah, it has been said that the Prophet salAllahu ‘alayhi wa sallam grabbed the clothes of the enemy of Allah, Abu Jahl and said to him, “Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!” At this Abu Jahl, said, “Are you threatening me, O Muhammad? By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah’s) two mountains.”