َ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿۸﴾ وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا ﴿۹﴾ وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ ﴿۱۰﴾ فَسَوْفَ يَدْعُو ثُبُورًا ﴿۱۱﴾ وَيَصْلَى سَعِيرًا ﴿۱۲﴾ إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا ﴿۱۳﴾ إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ ﴿۱۴﴾ بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا ﴿۱۵﴾ فَلَا أُقْسِمُ بِالشَّفَقِ ﴿۱۶﴾ وَاللَّيْلِ وَمَا وَسَقَ ﴿۱۷﴾ وَالْقَمَرِ إِذَا اتَّسَقَ ﴿۱۸﴾ لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ ﴿۱۹﴾

﴾8﴿ Fasawfa yuhaasab hisaabany yaseeraa
﴾9﴿ Wa yanqalibu ilaaa ahlihee masrooraa
﴾10﴿ Wa ammaa man ootiya kitaabahoo waraaa'a zahrih
﴾11﴿ Fasawfa yad'oo thubooraa
﴾12﴿ Wa yaslaa sa'eeraa
﴾13﴿ Innahoo kaana feee ahlihee masrooraa
﴾14﴿ Innahoo zanna an lany yahoor
﴾15﴿ Balaaa inna Rabbahoo kaana bihee baseeraa
﴾16﴿ Falaaa uqsimu bishshafaq
﴾17﴿ Wallaili wa maa wasaq
﴾18﴿ Walqamari izat tasaq
﴾19﴿ Latarkabunna tabaqan 'an tabaq

﴾8﴿ So soon he will be given an easy reckoning
﴾9﴿ And he returns to his people, rejoicing
﴾10﴿ And as for the one who is given his record from behind his back
﴾11﴿ So soon he will wish for his own destruction
﴾12﴿ And he will enter the blazing Fire
﴾13﴿ Indeed, he used to be joyful among his people
﴾14﴿ Indeed, he thought that he would never return to Allah, the Exalted
﴾15﴿ Rather, indeed, his Lord was ever watching him
﴾16﴿ So no! I swear by the redness of the evening twilight
﴾17﴿ And by the night and what it envelops
﴾18﴿ And by the moon when it becomes full
﴾19﴿ Indeed, you will surely pass from one state to another

[10,11,12,13] This is a warning of the Hereafter for the second group of people.
It also serves as evidence that the first group receives their book of deeds from the front, while the second group receives it from behind, in their left hand — as also mentioned in Surah Al-Ḥāqqah (69:25).
Receiving the book from behind carries great humiliation and disgrace.
(فِي أَهْلِهِ مَسْرُورًا) — means in the world, they faced no sorrow or hardship.
They did not burden themselves with worship, da‘wah, jihad, or any effort.
As a result, in the Hereafter they fall into destruction and severe hardship.
[14,15] This verse mentions the reason for their punishment.
(لَنْ يَحُورَ) — ḥawr means to return. The intended meaning here is either returning to Allah or resurrection after death — and both point to the same reality.
That is, this person denied the Resurrection and only followed speculation and false assumptions.
[16,17,18] This is an oath by four things, mentioned in a specific order of their natural transitions.
First is shafaq, which marks the beginning of night.
Then comes complete darkness when the creatures generally return to their places of rest.
And in the night, the moon appears, gradually reaching its full stage.
(بِالشَّفَقِ) — Shafaq in both language and Sharīʿah refers to the reddish glow in the evening sky, marking the end of twilight. Its disappearance signals the start of night prayers (ʿishāʾ).
Some scholars say it refers to the whiteness that appears after the redness — meaning shafaq is considered from aḍdād (words with opposite meanings).
(وَمَا وَسَقَ) — Wasaq means to gather. That is, during the night, all things scattered during the day gather and settle.
(اتَّسَقَ) — this too is from the root wasq, referring to the moon becoming full.
In the beginning, it is small, then gradually completes and becomes full — the full moon.
[19] This is the response to the oath, and the address may be to the Prophet (May Allah bless him and give him peace), to his Ummah, or to all of humanity.
If the address is to the Prophet (May Allah bless him and give him peace), then one interpretation is that various conditions of hardship and trials will come to you — just as they came to the previous prophets.
Another meaning is that various states of success and victories will come your way.
If the address is to the Ummah, the meaning is that similar conditions to those of the Jews and Christians will arise among you, as mentioned in the authentic hadith: “You will surely follow the ways of those before you…” (al-ḥadīth).
And if the address is to all of humanity, then it means: you will pass through various stages — youth, then old age, then death, then Barzakh, then resurrection, followed by reckoning, the Scale, the Standing at the Bridge (Ṣirāṭ), and then Paradise or Hell.
This last interpretation is preferred by the commentators, and in it lies a clear affirmation of the Resurrection.