Tadabbur i Qur’ān

Sūrah al-Ma‘ārij (70)

 Sūrah al-Ma‘ārij (70)

Central Theme and Relationship with the Previous Sūrah

This sūrah is the counterpart of Sūrah al-Ḥāqqah, the previous sūrah. There is no basic
difference in the central themes of the two: warning people of the Day of Judgement and the
punishment that they will face on that day. The apparent style of the two sūrahs also has great
resemblance. Just as in the previous sūrah, an oath is sworn in the middle of the sūrah to
substantiate reward and punishment, in this sūrah too, a similar oath is sworn. A special aspect of
this oath is that, in it, the arrogant and haughty people who were making fun of the punishment of
Hereafter and wanted to hasten its arrival are warned. The Prophet (sws) is asked to show
patience on their attitude: they are very mean and malicious. The respite given to them by God
has made them very arrogant. If He even catches them slightly, they will forget their pomposity.
The Prophet (sws) is asked to ignore them for a while; their judgement day is about to arrive;
when it arrives, they will come to know how horrible was the thing they were hastening!

Analysis of the Discourse

Verses (1-7): People, who had been irritating the Prophet (sws) by asking him to hasten the
torment and punishment he was threatening them with are reprimanded for their behaviour. They
are informed that this torment shall certainly come upon the disbelievers and no one will be able to
avert it. They must not measure the time-frame of God with their own. Exalted is His abode; the
angels and the Archangel Gabriel need a day which is equal to fifty thousand years of this world in
duration to reach His presence. The Prophet (sws) is urged to be patient and is assured that what
these narrow-minded people are regarding as far-fetched is very near in the eyes of God.
Verses (8-18): A portrayal of the Day of Judgement, wherein the sky will be like molten oil and
the mountains will be like carded wool. Powerful factions and groups shall no longer exist. No
person will be able to inquire after another of his state and condition. On that Day, every person
will like to redeem himself from punishment by offering his near ones, relatives, family and tribe
as ransom, if this could deliver him. The flames of Hell shall tear and burn his skin. It shall pull
into itself all those who evaded the Divine Call and spent their time in amassing riches and
counting them.
Verses (19-35): A reference to the fact that people generally become frustrated and start
complaining if the Almighty punishes them a little for their deeds. If they are given respite, they
become proud, instead of being grateful and greedily guard the riches they have gathered. Only
those people are an exception to this rule who are blessed with the urge to worship God. In their
wealth, the deprived and the needy have a share. They fear the Day of Judgement and know that
the punishment of the Almighty cannot be ignored. They are those who guard their chastity,
protect their trusts and fulfill their covenants. They stand firm in their testimonies and are also
vigilant in their prayers. It is these people who will be honoured in the gardens of bliss in the
Hereafter.
Verses (36-44): Wonder is expressed at the attitude of the people who madly rush at the Prophet
406 Tadabbur-i-Qur’ān
(sws) to quieten him when they hear from him about the punishment of this world and of the next.
A reference is made to their false claim that they would receive more favours and blessings in the
next world than they have in this – if at all the new world comes. On the basis of this claim,
whenever the promised doom is mentioned to them, they get irritated. They should remember
their creation and not consider their being created a second time a far-off thing; neither should
they start praising themselves through their own tongues. God, the Lord of the East and the West,
can more easily create them a second time. At the end, the Prophet (sws) is urged to let these
people indulge in frivolous talk; not far is the promised Day when they will emerge from their
graves – when their eyes will be lowered in dejection and ignominy will be covering them.

Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ ()‫ﺑﺴﻢ ٰﷲ‬ ۡ
ۡ ‫ﻜﺔ و‬W‫ﻟﻤﻠ‬ Ê ۡ ‫ﻌﺮج‬i ۡ ﴾Q٣﴿ ‫﴾ ﻣﻦ ٰﷲ)( ذي ۡﻟﻤﻌﺎرج‬٢ۙ ﴿ ‫ﻓﻊ‬ ٌ # ۡ ٰ ۡ ﴾١ۙ ﴿ ‫ﻌﺬ ب و ﻗﻊ‬€ ‫ﻞ‬ ٌۢ
‫ﺎن‬s ‫ﻳﻮم‬ ٍ ۡ 89 ۡ ‫ﻟﺮوح ۡﻟﻴﻪ‬ ‫ﻳﻦ ۡﻟﻴﺲ ﻟﻪ د‬£¦‫ﻟﻠﻜ‬ ٍ ٍ ‫ﺳﺎل ﺳﺂ‬
ۡ ۡ ‫ﺗﻜﻮن ﻟﺴﻤﺂء‬ ۡ ‫ﻳﻮم‬ ۡ ﴾Q٧﴿ ‫ﻳﺒﺎ‬D ً ۡ ‫ﻳﺮوﻧﻪ‬
ً ۡ ‹ ‫ﻪ‬¹‫﴾ و ٰﻧﺮ‬٦ۙ ﴿ ‫ﻌﻴﺪ‬€ # ۡ ‫ﻧﻬﻢ‬ ۡ ﴾٥﴿ ‫ﺟﻤﻴﻶﻹ‬ ً ۡ On‫ﺻ‬ ً ۡ On‫ﻓﺎﺻ‬ ۡ ۡ ﴾ۚ٤﴿ ‫ﺳﻨﺔ‬ ۡ ۡ ۡ # ۡ
‫﴾ و‬٨ۙ ﴿ ‫ﺎﻟﻤﻬﻞ‬s ٍ ‫ ﻟﻒ‬TP‫ﺧﻤﺴ‬ ‫ﻣﻘﺪ ره‬
‫﴾ و‬١١ۙ ﴿ ‫ﺑﺒﻨﻴﻪ‬ ۡ ‫ﺬ‬W‫ﻳﻮﻣ‬ ì ۡ ‫ﻣﻦ ﻋﺬ ب‬ ۡ ۡ ۡ‫ﻟﻤﺠﺮم ﻟﻮ‬
ۡ ‫ﻔﺘﺪي‬œ ۡ ۡ ‫ ﻳﻮد‬k ‫وﻧﻬﻢ‬Dd‫ﻳﺒ‬
ۡ ۡ ً ۡ ‫ﺣﻤﻴﻢ‬
﴾ô١٠﴿Ä‫ﺣﻤﻴﻤﺎ‬ ٌ ۡ ‫ﻳﺴـﻞ‬ ۡ ۡ ‫ﺗﻜﻮن ۡﻟﺠﺒﺎل‬
u ۡ ‫﴾ و ﻵﻹ‬٩ۙ ﴿ ‫ﺎﻟﻌﻬﻦ‬s ۡ
ٰ ‫ﻋﺔ‬ ً ٰ ۡ ۡ ‫ﺟﻤﻴﻌﺎ ® ﺛﻢ‬ ً ۡ ‫ﻵﻹرض‬ ۡ ۡ 89 ‫ﻣﻦ‬ ۡ ‫﴾ و‬١٣ۙ ﴿ ‫ﺗــﻮﻳﻪ‬ ۡ uۡ `a‫ﻟ‬ ۡ ‫ﻓﺼﻴﻠﺘﻪ‬ ۡ ‫﴾ و‬١٢ۙ ﴿ ‫ﺧﻴﻪ‬ ۡ ‫ﺎﺣﺒﺘﻪ و‬
﴾ô١٦﴿Ä‫ﻟﻠﺸﻮي‬ ‫﴾ ﻧﺰ‬١٥ۙ ﴿ ‫ ﻧﻬﺎ ﻟﻈﻲ‬k ‫ﻶﻹ‬s ﴾١٤ۙ ﴿ ‫ﻳﻨﺠﻴﻪ‬ ٖ ‫ﺻ‬
ۡ ۡ
ً ۡ OP‫﴾ و ذ ﻣﺴﻪ ﻟﺨ‬٢٠ۙ ﴿ ‫ﺟﺰوﻋﺎ‬ ً ۡ D§‫﴾ ذ ﻣﺴﻪ ﻟ‬١٩ۙ ﴿ ‫ﻫﻠﻮﻋﺎ‬ ً ۡ ‫﴾ ن ﻵﻹﻧﺴﺎن ﺧﻠﻖ‬١٨﴿ ³ ‫ﻓﺎو‬ۡ ۡ ٰ ٰ
ۡ ‫﴾ و ﺟﻤﻊ‬١٧ۙ ﴿ 8_‫ﻣﻦ ۡدﺑﺮ و ﺗﻮ‬ ۡ ‫ﺗﺪﻋﻮ‬ ۡ ۡ
﴾٢١ۙ ﴿ ‫ﻣﻨﻮﻋﺎ‬
ۡ ‫﴾ و‬٢٥" ﴿ ‫وم‬DE‫ﻟﻤ‬ ۡ ۡ ۡ ‫﴾ ﻟﻠﺴﺂ ﻞ و‬٢٤" ﴿ ‫ﻣﻌﻠﻮم‬ ٌ ۡ ۡ ‫ﺣﻖ‬ ٌ ۡ ۡ ۤۡ ۡ ۡ ‫ﺻﻶﻹﺗﻬﻢ دآ‬ۡ ٰ ‫ﻫﻢ‬ۡ ‫ﻟﺬﻳﻦ‬ ۡ ﴾٢٢ۙ ﴿ TP‫ﻟﻤﺼﻠ‬ ۡ ۡ
‫ﻟﺬﻳﻦ‬ ‫ ﻣﻮ ﻟﻬﻢ‬89 ‫﴾ و ﻟﺬﻳﻦ‬٢٣" ﴿ ‫ﻤﻮن‬ 8x‫ﻋ‬ ‫ﻵﻹ‬
ۡ ۡ ‫ﻫﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٢٨﴿ ‫ﻣﺎﻣﻮن‬ ۡ ۡ ۡ ۡ ۡ ‫ﻣﻦ ﻋﺬ ب‬ ۡ ‫ﻫﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٢٦" ﴿ ‫ﻟﺪﻳﻦ‬ ۡ ‫ﺑﻴﻮم‬
‫وﺟﻬﻢ‬£¦‫ﻟ‬ ٍۡ OP‫رﺑﻬﻢ ﻏ‬ ‫﴾ ن ﻋﺬ ب‬٢٧ۚ ﴿ ‫ﻣﺸﻔﻘﻮن‬ ۡ ‫رﺑﻬﻢ‬ ۡ ‫ﻳﺼﺪﻗﻮن‬ۡ
ۡ ٰ ۡ ‫ﻚ ﻫﻢ‬W‫ﻓﺎوﻟ‬ ٰ
Ê ‫ ورآء ٰذﻟﻚ‬³¿‫﴾ ﻓﻤﻦ ۡﺑﺘ‬٣٠ۚ ﴿ TP‫ﻣﻠﻮﻣ‬ ۡ ۡ ۡ ۡ ۡ ۡ ‫ﻣﻠﻜﺖ‬ ۡ ۡ ‫ ۡزو‬8x‫ﻋ‬ ¼ ‫﴾ ﻵﻹ‬٢٩ۙ ﴿ ‫ﺣﻔﻈﻮن‬
‫﴾ و‬٣١ۚ ﴿ ‫ﻟﻌﺪون‬ OP‫ﻳﻤﺎﻧﻬﻢ ﻓﺎﻧﻬﻢ ﻏ‬ ‫ﺟﻬﻢ ۡو ﻣﺎ‬ ۡ ٰ
ۡ89 ‫ﻚ‬W‫وﻟ‬Ê ﴾٣٤Q ﴿ ‫ﻳﺤﺎﻓﻈﻮن‬ ۡ ۡ
‫ﺻﻶﻹﺗﻬﻢ‬ ٰ ‫ﻫﻢ‬
8x‫ﻋ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٣٣" ﴿ ‫ﻤﻮن‬ ۡ ‫ﺑﺸﻬﺪﺗﻬﻢ ﻗﺂ‬ ۡ ٰ ٰ ‫ﻫﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٣٢" ﴿ ‫رﻋﻮن‬ ۡ ۡ ‫ﻵﻹﻣﻨﺘﻬﻢ و‬
ۡ ٰ ‫ﻋﻬﺪﻫﻢ‬ ۡ ٰ ٰ ‫ﻫﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ
ۡ ۡ ‫ﻣﺮي‬ uً ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ‫ﺟﻨﺖ‬ ٰ
‫ﻣﻨﻬﻢ ۡن‬ ‫ﻞ‬s ‫﴾ ﻳﻄﻤﻊ‬٣٧﴿ ‫¡ﻳﻦ‬š ۡ ‫ و ﻋﻦ ﻟﺸﻤﺎل‬TP‫ﻟﻴﻤ‬ ‫﴾ ﻋﻦ‬٣٦ۙ ﴿ TP‫ﻣﻬﻄﻌ‬ ‫و ﻗﺒﻠﻚ‬£¦‫ﻛ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ ﻓﻤﺎل‬٣٥Q ﴿ ‫ﻣﻮن‬D¸‫ﻣ‬ ٍ
ً ۡ ‫ ۡن ﻧﺒﺪل‬8x‫ﻋ‬ ¼ ﴾٤٠ۙ ﴿ ‫ﻟﻘﺪرون‬ ۡ ٰ ‫ﻟﻤﻐﺮب ﻧﺎ‬ ٰ ۡ ٰ ۡ ۡ ۤ ۡ ۡ ‫ﺧﻠﻘﻨﻬﻢ ﻣﻤﺎ‬ ۡ ٰ ۡ ‫ ﻧﺎ‬k ‫ﻶﻹ‬s ﴾٣٨ۙ ﴿ ‫ﻌﻴﻢ‬o ۡ ‫ﻳﺪﺧﻞ ﺟﻨﺔ‬ ۡ
OP‫ﺧ‬ ‫ق و‬D§‫﴾ ﻓﻶﻹ ﻗﺴﻢ ﺑﺮب ﻟﻤ‬٣٩﴿ ‫ﻌﻠﻤﻮن‬œ ٍ
ۡ ۡ ‫ﺟﻮن ﻣﻦ‬Dá‫ﻳ‬ ۡ ۡ ‫ﻳﻮم‬ ۡ ‫ﻳﻮﻣﻬﻢ‬ ۡ ٰ `a‫ﺣ‬ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
‫ ًﻋﺎ‬Dw ‫ﻵﻹﺟﺪ ث‬ ۡ ﴾٤٢ۙ ﴿ ‫ﻳﻮﻋﺪون‬ ۡ ۡ ‫ﻟﺬي‬ ۡ ‫ﻳﻠﻘﻮ‬ ‫﴾ ﻓﺬرﻫﻢ ﻳﺨﻮﺿﻮ و ﻳﻠﻌﺒﻮ‬٤١﴿ TP‫ﺑﻤﺴﺒﻮﻗ‬ ‫ﻣﻨﻬﻢ ® و ﻣﺎ ﻧﺤﻦ‬
ۡ ‫ﻟﻴﻮم‬ ۡ ۡ ‫ ٰذﻟﻚ‬k ‫ذﻟﺔ‬ ٌ ۡ ۡ ۡ ً ۡ ۡ ‫ ﻧﺼﺐ‬8_ٰ ‫ﺎﻧﻬﻢ‬s
﴾٤٤﴿ ‫ﻳﻮﻋﺪون‬ ۡ ۡ ‫ﺎﻧﻮ‬s ۡ ‫ﻟﺬي‬ ‫﴾ ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫﻢ ﺗﺮﻫﻘﻬﻢ‬٤٣ۙ ﴿ ‫ﻳﻮﻓﻀﻮن‬ ٍ
ۡ
In the name of God, the Most Gracious, the Ever-Merciful.
A person in haste asked to hasten the punishment which is to befall the disbelievers. No one
will be able to avert it. It will be from the Lord of many levels. The angels and the Spirit ascend
towards Him in a Day the measure of which is fifty thousand years. So, show patience with grace
and dignity. They regard it to be far off, and We see it very near at hand. (1-7)
The Day when the sky becomes like sediment of oil and the mountains become like tufts of
carded wool, and no friend shall inquire after his friend. They shall be shown to one another. The
sinner will long to redeem himself from the torment of that Day by offering his sons, his wife, his
brother, his family, who remained his shelter and all the people of the earth as ransom and then
save himself from it. (8-14)
 Sūrah Ma‘ārij (70) 407
By no means! It will be a fire that strips open the skin, and calls to itself every person, who
turned his back and drew away and amassed riches and hoarded them. (15-18)
Man has been created impatient. Whenever some affliction befalls him, he becomes depressed
and when good fortune befalls him he becomes stingy. Not so those who pray, who are always
steadfast in the prayer; who set aside a fixed portion in their wealth for those who ask and for the
deprived and who testify to the Day of Reckoning and dread the punishment of their Lord;
indeed, the punishment of their Lord is a thing to fear. And those, who preserve their chastity
except from their wives and slave-girls, for in their cases they are not blameworthy. But they who
seek to go beyond this, then it is they who are transgressors. And those, who keep their trusts and
promises, and those who stand firm in their testimonies and those who keep guard over their
prayers. It is they, who will live in Paradise with respect. (19-35)
Then what is the matter with these disbelievers, that they rush madly at you in multitudes from
right and left? Does each man among them covet to enter the garden of bliss? By no means! We
have created them out of what they know. (36-39)
So No! I swear by the Lord who is the Master of all the vastness of the East and the West that
We can create them in a better form and We are not powerless in this regard. So, leave them to
chat and play about until they encounter that day of theirs about which they are being threatened.
The Day on which they will emerge from their graves as if racing towards targets marked. Their
eyes will be downcast; ignominy will cover them. This is the Day about which they had been
warned. (40-44)

Explanation
ٌۢ
1
﴾١ۙ ﴿ ‫ﻗﻊ‬
ٍ ٍ‫و‬ ‫ب‬ ‫ﻌﺬ‬€ ‫ﻞ‬ ‫ﺳﺎل ﺳﺂ‬
I have already discussed the various connotations of the word ‫ ﺳﺎل‬earlier in this exegesis. When
it comes with the preposition ‫ ب‬it encompasses the meaning of “to make fun and to ask to hasten
something.” In other words, the verse should be translated as: a person asked to hasten or made
fun of the punishment which is destined to be meted out to the disbelievers. When the arrogant
leaders of the Quraysh were threatened with punishment, they would ask such questions: where is
the punishment? if it is supposed to come, what is the delay? we are being threatened with it since
ages; if it was sent by the Almighty, where has it stopped on the way? Obviously, such questions
were not meant for investigation, but to tease and harass the Prophet (sws) and to make fun of the
promised doom. They are meant to hasten the arrival of the punishment as well as to make fun of
it. In fact, the very reason for hastiness is to make fun. The preposition ‫ ب‬has indicated both these
elements in the question because it is used both with ‫ﺳﺘﻌﺠﺎل‬ ٌ ْ ْ (to ask to hasten something)
ٌ ْ ْ ۡ ۡ ۡ ۡ .
and ‫( ﺳﺘﻬﺰ ء‬to make fun of something). Thus, for example, it is said: (٥٤:٢٩) ‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ ﺑﺎﻟﻌﺬ ب‬
ٌ ْ
Similarly, ‫ ب‬is also used as a preposition for ‫ ْﺳﺘﻬﺰ ء‬.

ٌ # ۡ ۡ ٰۡ
2
﴾٢ۙ ﴿ ‫ﻟﻪ د ﻓﻊ‬ ‫ﻳﻦ ﻟﻴﺲ‬£¦‫ﻟﻠﻜ‬
ۡ ٰۡ
The word ‫ﻳﻦ‬£¦‫ﻟﻠﻜ‬ ٍ ِ َ (destined to happen) of the previous
(for the disbelievers) can be related to ‫واﻗﻊ‬
verse. In this case, the meaning would be: they make fun of the punishment which is destined for
the disbelievers. Similarly, this word can also be regarded to be the beginning of an independent

1. A person in haste asked to hasten the punishment which is to befall the disbelievers.
2. No one will be able to avert it.
408 Tadabbur-i-Qur’ān
sentence, as has been translated above; in this case, the stress would be that, it is their misfortune
which is driving them to obdurately show such haste; once the great calamity comes, where will it
go except to their own houses; have they prepared themselves to encounter it that they are
challenging it? No one will have the courage to avert it. Neither they nor their deities; so, on what
basis are they inviting it?

ۡ ٰ
3
﴾Q٣﴿ ‫ﻣﻦ ﷲ)( ذي ﻟﻤﻌﺎرج‬
The implication of this verse is that the punishment is bound to come because the threats and
promises of God are certain to materialize; however, exalted is His majesty and He is the Lord of
many levels and stairways. The commands that originate from His court have their own program
and time-frame. His Day is equivalent to a thousand “human” days; for this reason, man should
not judge the length of God’s Day on the basis of his limited measurements. It is this narrow-
mindedness of man that makes him hasty and impatient about the judgements of God. He shows
hastiness in every matter, and forgets that the Almighty has created separate worlds and each has
separate systems and laws. Neither can we know all secrets of this universe, nor can we measure
God’s days by our own days and watches. In Sūrah al-Ḥajj, this subject is discussed in the
following words:

ۡ ‫ﺳﻨﺔ ﻣﻤﺎ‬
(٤٧:٢٢) .‫ﻌﺪون‬i
ۡ ۡ ًۡ # ۡ ()‫ﻳﺨﻠﻒ ٰﷲ‬
ۡ ۡ ۡ ۡ ۡ ۡ ‫و‬
ٍ ‫ﺎﻟﻒ‬s ‫ﻳﻮﻣﺎ ﻋﻨﺪ رﺑﻚ‬ ‫ و ن‬k ‫وﻋﺪه‬ ‫ﻳﺴﺘﻌﺠﻠﻮﻧﻚ ﺑﺎﻟﻌﺬ ب و ﻟﻦ‬
And they bid you hasten the scourge whereas God does not break His promise. And it should
remain clear that each day of your Lord’s is like a thousand years in your reckoning. (22:47)

What is implied is that man’s measuring units are very small. He gauges every promise and
threat on the basis of these units, and for this reason he thinks that a long period has passed over a
particular promise and is yet to be fulfilled. The truth is that, as per the measures of God, only a
few seconds or minutes have elapsed on the promise.

ۡ ۡ ۡ # ۡ Ê ۡ ‫ﻌﺮج‬i
ۡ ‫ﻜﺔ و‬W‫ﻟﻤﻠ‬ ۡ
4
﴾ۚ ٤﴿ ‫ﺳﻨﺔ‬
ٍ ‫ ﻟﻒ‬TP‫ﺧﻤﺴ‬ ٍ ۡ 89ۡ ‫ﻟﺮوح ۡﻟﻴﻪ‬
‫ﺎن ﻣﻘﺪ ره‬s ‫ﻳﻮم‬
This is an explanation of how the Almighty is regarded to be One of many levels: to reach His
presence, even angels and Gabriel need a day which is equivalent to fifty thousand earth years.
ْ
The word ‫ﻣﻌﺎرج‬ means “stairways.” In other words, what is meant is that the Almighty is beyond
the beyond. Even angels and Gabriel require fifty thousand years to reach His presence, let alone
other creatures.
What is said above is of the category of mutashābihāt. It is impossible to grasp its true form.
The purpose is to inform man that he should not regard God’s affairs as analogous to his own. His
one day equals one thousand earth years and for certain tasks He has prescribed a day which is
equivalent to fifty thousand earth years. The verse under discussion refers to this special day.
ْ refers to Gabriel. This mention of the specific after the general is to describe his
The word ‫ﻟﺮوح‬
majesty and grandeur because he is the Archangel. This word is used in the Qur’ān for Gabriel.
Some people have regarded this day to be the Day of Judgement, and they think that its length

3. It will be from the Lord of many levels.

4. The angels and the Spirit ascend towards Him in a Day the measure of which is fifty thousand years.
 Sūrah Ma‘ārij (70) 409
actually describes its horror and dreadfulness. In my opinion, this view is not only against the
context and occasion of the discourse, but also against linguistic principles of Arabic. Here, the
occasion is to express the exaltedness of the Almighty’s court and not the horrors of the Day of
Judgement. The dreadfulness and horror of the Day of Judgement is expressed further in the sūrah.
Here, it should be kept in mind that even though the court of God is very exalted and He is
beyond the beyond, yet he is nearer to man than his life-vein. He watches over everyone, hears
everyone’s calls and guards everyone. Though we are not able to see Him, He is able see all of us.
ۡ ۡ ‫ﺗﺪرﻛﻪ‬
Our eyes cannot grasp Him but He is able to see us. It is said in Sūrah al-An‘ām: ‫ﻵﻹﺑﺼﺎر و ﻫﻮ‬ ۡ ‫ﻵﻹ‬
ۡ ۡ ۡ
(١٠٣:٦) ‫( ﻳﺪرك ﻵﻹﺑﺼﺎر‬no eyes can comprehend Him, though He comprehends all eyes. He is subtle
and all-knowing, (6:103)). Therefore no one should stop fearing Him nor should anyone lose
hope in Him.
Similar is the case with the angels. Though they need a day equivalent to fifty thousand earth
years to reach God’s presence, they still remain before His eyes. The Almighty can give His
commands to them whenever He wants to, and whenever He wants, He can seize them.

5 ً ۡ ‫ﻳﺮوﻧﻪ‬
ً ۡ ‫ﻪ‬¹‫﴾ و ٰﻧﺮ‬٦ۙ ﴿ ‫ﻌﻴﺪ‬€
﴾Q٧﴿ ‫ﻳﺒﺎ‬D‹ # ۡ ‫ﻧﻬﻢ‬
ۡ ﴾٥﴿ ‫ﺟﻤﻴﻶﻹ‬ ً ۡ On‫ﻓﺎﺻ‬
ً ۡ On‫ﺻ‬ ۡ ۡ
This is a mention of the attitude the Prophet (sws) should adopt, in contrast to those who want
to hasten the punishment of God. Showing patience with grace and dignity means that the Prophet
(sws) should neither become sorrowful and lose hope because of their attitude, nor take any hasty
step in response or show any compromise in his stance. In various sūrahs, besides the directive of
exercising patience, the dignity and gracefulness of patience has also been delineated.
ً ۡ ‫ﻌ‬€ ‫ﻳﺮوﻧﻪ‬
ً ۡ ‫ﻪ‬¹‫ﻴﺪ و ٰﻧﺮ‬
The verse ‫ﻳﺒﺎ‬D‹ # ۡ ‫ﻧﻬﻢ‬
ۡ refers to the fact that these people are very shortsighted and for
this reason they regard the threatened punishment to be far off; on the other hand, God sees it to
be very near, and in reality, it is God’s sight in this matter which is decisive. If they had any
vision, they too, would have regarded it to be near; however, their eyes have been blindfolded
and, for this reason, even a thing so near appears to them to be far off. When that day arrives,
their blindfolded eyes will see the light and everyone will see that what they had regarded as far-
off was actually very near. The following verse of Sūrah Qāf refers to the same aspect: ‫ﻟﻴﻮم‬ ۡ ۡ ‫ك‬Dd‫ﻓﺒ‬
ٌ ۡ
(٢٢:٥٠) ‫( ﺣﺪﻳﺪ‬today your sight is very sharp, (50:22)). It should be kept in mind that those whose
eyes can see and whose minds are visionary as well never get trapped in this misconception. A
visionary person sees with the light of God. Thus, a true believer too, like the Almighty, sees such
a Day to be at hand.

6 ۡ ۡ ‫ﺗﻜﻮن ۡﻟﺠﺒﺎل‬
﴾٩ۙ ﴿ ‫ﺎﻟﻌﻬﻦ‬s ۡ ۡ ‫ﺗﻜﻮن ﻟﺴﻤﺂء‬
ۡ ‫﴾ و‬٨ۙ ﴿ ‫ﺎﻟﻤﻬﻞ‬s ۡ ‫ﻳﻮم‬
ۡ
This is a portrayal of the horror and of the cataclysm that will take place on the Day of
Judgement. This portrayal is meant to stir and awaken people who lack the vision to grasp a
reality beforehand: this description might force them to pay heed.
The word ‫ﻣﻬﻞ‬ ٌ ْ has different meanings. In Sūrah al-Kahf it has been used as well. I have
explained the connotation in which it is used there. It also means the sediment of oil and the oil
itself. If this meaning is adopted, then the purpose would be to liken the colour of the sky to the

5. So, show patience with grace and dignity. They regard it to be far off, and We see it very near at hand.
6. The Day when the sky becomes like sediment of oil and the mountains become like tufts of carded
wool.
410 Tadabbur-i-Qur’ān
reddish-blackness of the sediment of oil. This reddish colour of the sky is also mentioned in
ً ۡ ۡ
Sūrah al-Rahmān: (٣٧:٥٥) ‫ﺎﻟﺪﻫﺎن‬s ‫وردة‬ ‫( ﻓ–ﺎﻧﺖ‬it will be red like stained leather, (55:37)).
ْ
The word ‫ ﻋﻬﻦ‬means “wool;” here it refers to carded wool as is mentioned in Sūrah Qāri‘ah
ۡ ۡ ۡ ‫ﺎﻟﻌﻬﻦ‬s
thus: (٥:١٠١) ‫ﻟﻤﻨﻔﻮش‬ ۡ ۡ ‫ﺗﻜﻮن ۡﻟﺠﺒﺎل‬
ۡ ‫( و‬and the mountains like tufts of carded wool, (101:5)).
This description of the events of the Day of Judgement belongs to the category of
mutashābihāt. Their true form cannot be grasped in this world; however, it does come to mind
that this redness will be caused by the inflamed fire of Hell; mountains will be reduced to pieces
and appear as carded wool so that those who regard them to be eternal can observe their transient
nature. Obviously, if such will be the fate of the mountains, one can imagine what will happen to
other objects. This description of the Day of Judgement is recounted to warn the foolish and
naïve, who are very proud of their large following and communal support and of their castles and
palatial buildings. Thus, on this day, everything will be destroyed and a new world with new laws
will come into being.

7
﴾ô١٠﴿Ä‫ﺣﻤﻴﻤﺎ‬ ٌ ۡ ‫ﻳﺴـﻞ‬
ً ۡ ‫ﺣﻤﻴﻢ‬ u ۡ ‫و ﻵﻹ‬
Such will be the extent of selfishness on that Day that people who remained bosom friends
throughout their lives, and those who sacrificed their lives and wealth for one another, will turn
away from each other in such a manner that no one will even have the courtesy to inquire after
the well-being of his friend.

ۡ ۡ 89 ‫ﻣﻦ‬
‫ﻵﻹرض‬ ۡ uۡ `a‫ﻟ‬
ۡ ‫﴾ و‬١٣ۙ ﴿ ‫ﺗــﻮﻳﻪ‬ ۡ ‫ﻓﺼﻴﻠﺘﻪ‬ ۡ ‫ﺻﺎﺣﺒﺘﻪ و‬
ۡ ‫﴾ و‬١٢ۙ ﴿ ‫ﺧﻴﻪ‬ ٖ ۡ ‫ﺬ‬W‫ﻳﻮﻣ‬
‫﴾ و‬١١ۙ ﴿ ‫ﺑﺒﻨﻴﻪ‬ ì ۡ ‫ﻣﻦ ﻋﺬ ب‬ ۡ ۡ ۡ‫ﻟﻤﺠﺮم ﻟﻮ‬
ۡ ‫ﻔﺘﺪي‬œ ۡ ۡ ‫ ﻳﻮد‬k ‫وﻧﻬﻢ‬Dd‫ﻳﺒ‬
ۡ ۡ
8 ۡ ۡ ‫ﺟﻤﻴﻌﺎ ® ﺛﻢ‬
﴾١٤ۙ ﴿ ‫ﻳﻨﺠﻴﻪ‬ ًۡ
On that Day, people will not be out of sight of each other that emotions of communal support
and sense of honour do not arise in them. They shall in fact be shown to one another and all these
inflictions will befall them in front of each other. However, such will be the extent of selfishness
at that time that near ones will not even inquire after one another. This subject is also discussed in
verse 34 of Sūrah ‘Abas. A complete elaboration inshā’Allāh, will be undertaken then.
So horrific will be the nature of that day’s torment that as mentioned in these verses, people
would like to ransom themselves through the closest of their relatives; however, this desire will
never materialize. Neither will anyone have anything to give as ransom nor will the ransom be
accepted; each person will have to face the punishment he had become worthy of.
A little deliberation shows that all relationships for which a person has a natural affiliation and
a deep sense of honour for their support and defence are mentioned in this verse. The word family
is qualified by the word Ä
ْ . In other words, he would desire to save himself, even by giving in
‫ﺗﺆوﻳﻪ‬
ransom the family which remained a refuge and sanctuary for him throughout his life, which
protected him from his enemies and in whose defence he himself fought like a fearless warrior.
It should remain in consideration that in tribal life, the protection and support offered by a
family and tribe has great significance. A person who fearlessly fights for the defence of his

7. And no friend shall inquire after his friend.

8. They shall be shown to one another. The sinner will long to redeem himself from the torment of that
Day by offering his sons, his wife, his brother, his family who remained his shelter and all the people of the
earth as ransom and then save himself from it.
 Sūrah Ma‘ārij (70) 411
family and tribe, is regarded to be a hero and he who sacrifices the interests of a tribe for the sake
of his own interests or in times of danger, shows indifference to its protection and is humiliated
not only before his own generation but before later ones too.

ٰ ‫ﻋﺔ‬ ً ٰ
9
﴾ô١٦﴿Ä‫ﻟﻠﺸﻮي‬ ‫﴾ ﻧﺰ‬١٥ۙ ﴿ ‫ ﻧﻬﺎ ﻟﻈﻲ‬k ‫ﻶﻹ‬s
The implication of this verse is that, his desire to protect himself from the fire of Hell will never
be fulfilled. Its flames will rip open his skin even from a distance.
The word ‫ﻶﻹ‬s (by no means) is meant to refute the desire of the sinners mentioned earlier: their
desire to be shielded from fire will never materialize.
ٰ
In the sentence ‫ ﻧﻬﺎ ﻟﻈﻲ‬the pronoun in ‫ ﻧﻬﺎ‬refers to the punishment mentioned earlier on. The
ٰ ٰ refers to the skin of the head and the sides of the body. In
word ‫ ﻟﻈﻲ‬means “flames.” The word ‫ﺷﻮي‬
other words, such shall be the range of the flames of this fire that it will burn the skin of the
sinners even from a great distance.
ً
The word ‫ ﻧﺰ ﻋﺔ‬can be regarded as a second enunciative and can also be regarded as an
accusative of state. In both cases, there is no significant difference in the implied meaning.
ٰ ۡ ۡ
10
﴾١٧ۙ ﴿ 8_‫ﻣﻦ ۡدﺑﺮ و ﺗﻮ‬
ۡ ‫ﺗﺪﻋﻮ‬
What is implied by this verse is that when today in this world people are called to worship God
and to shield themselves from His punishment and to spend in His way, they turn away and evade
this call; however, on that day, it would be impossible to turn away from and evade the
ْ ْ is
punishment of Hell. It will call towards itself all those who evaded and refuted. The word ‫ﺗﺪﻋﻮ‬
very meaningful and expressive here: those on whom the calls of the Prophet (sws) are having no
effect should remember that one day these callous people will be called by Hell. It will call them
in a manner that they will not be able to escape from it.

11
﴾١٨﴿ ³ ٰ ‫ﻓﺎو‬
ۡ ‫و ﺟﻤﻊ‬
The stingy are specifically referred to here because the call to believe in the Hereafter and to
spend in the way of God would be the most burdensome for them. A requirement to succeed in
the Hereafter is that, instead of amassing riches in the lockers of this world, a person should
deposit his wealth in the bank of God. A stingy person would regard this to be a non-lucrative
deal. He neither has faith and conviction in the Hereafter, nor has the courage to sacrifice his
wealth to reap the deferred rewards of the Hereafter. It is for this very reason that the stingy have
remained in the forefront in opposing the calls of the prophets of God. Stinginess and disbelief in
the Hereafter are inseparable. It is mentioned in Sūrah al-Mā‘ūn:

ۡ ۡ
ۡ ‫ ﻃﻌﺎم‬8x‫ﻋ‬ ۡ
ٰ ‫ و ﻵﻹ ﻳﺤﺾ‬.‫ﻟﻴﺘﻴﻢ‬ ٰ
ۡ ‫ ﻓﺬﻟﻚ‬.‫ﺑﺎﻟﺪﻳﻦ‬
ۡ ‫ﻟﺬي ﻳﺪع‬ ۡ ‫رءﻳﺖ‬
ۡ ‫ﻟﺬي ﻳﻜﺬب‬ ۡ
(٣-١:١٠٧) .TP‫ﻟﻤﺴﻜ‬
Have you seen the one who belies reward and punishment?! He it is, who drives away the
orphan, and urges not the feeding of the poor. (103:1-3)

9. By no means! It will be a fire that strips open the skin

10. And calls to itself every person who turned his back and drew away.
11. And amassed riches and hoarded them.
412 Tadabbur-i-Qur’ān

The addition of the word ³ ‫ﻓﺎو‬

ٰ
ۡ to ‫ ﺟﻤﻊ‬is meant to convey the fact that they blindly amassed
wealth by hook or by crook and then painstakingly protected it after counting it over and over
# ً ۡ
again. At another place, the stingy are described thus: (٢:١٠٤) . ‫ﻟﺬي ﺟﻤﻊ ﻣﺎﻵﻹ و ﻋﺪده‬ (who greedily
amassed wealth and counted it, (104:2)).
The message of the verse is that such stingy people who evaded the calls of the Prophet (sws) to
spend in the way of God because they did not believe in the Hereafter, will also be beckoned by
Hell to come to it.

ۡ ۡ
ً ۡ OP‫ﻟﺨ‬ ً ۡ D§‫﴾ ذ ﻣﺴﻪ ﻟ‬١٩ۙ ﴿ ‫ﻫﻠﻮﻋﺎ‬ ۡ ۡ
ً ۡ ‫ﻵﻹﻧﺴﺎن ﺧﻠﻖ‬
12
﴾٢١ۙ ﴿ ‫ﻣﻨﻮﻋﺎ‬ ‫﴾ و ذ ﻣﺴﻪ‬٢٠ۙ ﴿ ‫ﺟﺰوﻋﺎ‬ ‫ن‬
The word ‫ﻫﻠﻮع‬ ْ refers to a person who is impetuous, impatient, and mean.
Although a general word “man” is used in this verse, yet it points to the people who are under
discussion: instead of valuing the respite granted to them by the Almighty, they are impatiently
demanding punishment; if they are seized, they will start complaining and screaming. Instead of
spending their wealth to reap great rewards in the Hereafter, they became greedy misers and
regarded their riches to be a consequence of their own hard work and a result, being worthy of it.
They arrogantly reckoned that, whatever they have is a clear evidence of the fact that they are
favourites of God that they will continue to be its beneficiaries and if ever the Hereafter will
come, they will be given even more. However, if some calamity comes their way, they will lose
hope and start lamenting. The implication of the verse is that the Prophet (sws) should ignore the
pompous and boastful mannerisms of such people; they are very mean and worthless.
Whenever a particular group is mentioned in a general way, the purpose is to express evasion
and disgust; in fact, it is meant to disgrace them. It is as if the speaker does not consider them
worthy of talking to, or even referring to. This style is also found in other languages.
ۡ ۡ
ۡ ‫ﻵﻹﻧﺴﺎن‬
The style of the verse is similar to (٣٧:٢١) .‫ﻋﺠﻞ‬ ٍ ‫ﻣﻦ‬ ‫( ﺧﻠﻖ‬impatience is the very substance
ً ۡ ۡ
ۡ ‫ﺎن ﻵﻹﻧﺴﺎن‬s ‫( و‬and man is ever impatient, (17:11)). Just as
man is made of, (21:37)) and (١١:١٧) .‫ﻋﺠﻮﻵﻹ‬
sexual leaning, anger, greed, and other similar traits exist in human nature, similarly, impatience
also has its place in it. Impatience, in itself is not something condemnable. What is condemnable
is its expression in an unbalanced way or at inappropriate instances. By creating man with
conflicting traits and stimuli, the Almighty has desired of him to strike a balance between them,
by following His directives taught to him by His prophets and to make them subservient to the
will of God and to His laws. It is upon success in this trial that success in the Hereafter is based.
He has been blessed with the liberty of exercising his will and authority for this purpose. Were it
not for this trial, there was no sense in giving him the will to exercise his authority. There would
also have been no reason to grant him superiority over other creatures of the world.
What is regarded as ‫ ﻫﻠﻊ‬in the verse is also a form of impatience and impetuousness. If this trait
dominates his nature so much that, other traits and features of his personality become subservient
to it, then it is very appropriate to say that man is created from the substance of impatience. When
a dish is prepared in a manner that it has a great quantity of salt in it and this actually makes it
unbearable to eat, then it would not be wrong to say that this dish has been prepared from salt only.

12. Man has been created impatient. Whenever some affliction befalls him, he becomes depressed and
when good fortune befalls him he becomes stingy.
 Sūrah Ma‘ārij (70) 413

ۡ
ۡ ‫ﺻﻶﻹﺗﻬﻢ دآ‬ ٰ ‫ﻫﻢ‬
ۡ ‫ﻟﺬﻳﻦ‬ ۡ ۡ
ۡ ﴾٢٢ۙ ﴿ TP‫ﻠ‬
13
﴾٢٣" ﴿ ‫ﻤﻮن‬ 8x‫ﻋ‬ ‫ﻵﻹ ﻟﻤﺼ‬
This is a mention of people who are free of impatience and deviations and are the ones who
have been mentioned earlier.
It is evident from the verse that the primary tool that can create poise and balance in the
conflicting traits of human nature is the prayer. A person who wants to train and discipline
himself in a manner that Satan is not able to lure him, should try foremost to be vigilant in the
prayer. Without this, no person can achieve success in this objective.
As far as the question is concerned that what makes the prayer the foremost means to achieve
this end, this is not the place to give a detailed answer. I have dealt with it in a separate booklet
called Ḥaqīqat-i namāz (The Essence of the Prayer). Those who are interested should study it.
Here I will mention only those aspects which the Qur’ān has alluded to at this point.
It is said that the prayers of only those people are of use who pray regularly. This is a very
important admonition. The Qur’ān has also mentioned in various styles, people who in normal
circumstances never pray or prostrate before the Almighty; however, when some affliction befalls
them, they become very regular in their prayers and spend hours in supplicating before the
Almighty. But as soon as this phase is over, they forget all their prayers and behave as if they had
neither encountered the Almighty in the past nor will they ever do in the future. Since such a
prayer is only a manifestation of the imbalance whose remedy is being suggested here, such a
prayer is of no benefit in their training and instruction. Only that prayer is of use which is offered
regularly and in all circumstances, whether good or bad. A deed which may be small in magnitude
but is done regularly is more blessed than the one which may be large in magnitude, but is done
erratically and irregularly. If, after a sudden burst of rain there is drought for a long period crops
are destroyed due to lack of water. On the other hand, little but regular rain keeps the crops alive
and results in a good harvest. Same is the case with the prayer. If a person vigilantly and diligently
prays as per the general requirement of religion from him in this regard, it will earn him much
more blessings than the long prayers offered so erratically that a person even forgets that he had
once visited a mosque. ‘Ā’ishah (rta) has compared the practices of the Prophet with steady rain;14
whatever practice he would undertake would be undertaken regularly, even though it might be
small in magnitude. It is this regularity which injects power, spirit and life in a practice.

ۡ ۡ ۡ ‫﴾ ﻟﻠﺴﺂ ﻞ و‬٢٤" ﴿ ‫ﻣﻌﻠﻮم‬ ٌ ۡ ۡ ۤۡ ۡ

ٌ ۡ ۡ ‫ﺣﻖ‬
15
﴾٢٥" ﴿ ‫وم‬DE‫ﻟﻤ‬ ‫ ﻣﻮ ﻟﻬﻢ‬89 ‫و ﻟﺬﻳﻦ‬
Mentioned in this verse is the second pillar of religion: spending in the way of God. I have
explained at several places in this exegesis that in the practices of religion the prayer and
spending in the way of God occupy basic importance. The prayer links a person to God, while
this spending links him
ٌ to his fellow human beings on the right footings.
ٌ ۡ ۡ ‫ﺣﻖ‬
The words ‫ﻣﻌﻠﻮم‬ do not necessarily refer to zakāh. The system of zakāh with a specific
percentage was implemented in Madīnah and the present sūrah is Makkan. These words actually
mean that, these people do not spend merely to ritually and uninterestedly discharge their
responsibility, but they spend a specific amount in the way of God as if this spending was
mandatory upon them.

13. Not so those who pray, who are always steadfast in the prayer.
14. Al-Bukhārī, Al Jāmi‘ al-sahīh, vol. 5, 2373, (no. 6101).
15. Who set aside a fixed portion in their wealth for those who ask and for the deprived;
414 Tadabbur-i-Qur’ān
It should be kept in mind that in the age of jāhilliyah too, people were not unaware of zakāh
and in spending in charity. It is evident from Sūrah al-An‘ām that the idolaters would take out a
share for the cause of God from their wealth; however, because of their polytheistic notions, they
also gave a share to the deities whom they associated with God. The followers of the Abrahamic
religion were pure monotheists and whatever they would take out from their wealth was reserved
only for the cause of God. The tradition ٰ of Ishmael ۡ (sws) mentioned in the following verse was
well-known among them: (٥٥:١٩) .‫ﺑﺎﻟﺼﻠﻮة و ﻟﺰ•ﻮة‬ٰ # ۡ ‫ﺎن ﻳﺎﻣﺮ‬s ‫( و‬he enjoined prayer and almsgiving on
‫ﻫﻠﻪ‬
his people, (19:55)). For this reason, it is incorrect to believe that before the advent of Islam, the
people of Arabia were absolutely unaware of spending a specific amount for the cause of God.
The rate of zakāh imposed in the Madīnan period could have been different from the one which
was prevalent in the age of jāhilliyah; however, it must be conceded that in the age of jāhilliyah, a
specific zakāh rate was also prevalent. For this reason, even in the Makkan sūrahs, zakāh is
mentioned many times. Like the other teachings of the religion of Abraham (sws), zakāh too, was
concealed in the blanket of innovation; however, it existed by name. Islam revived it in its true
form and imposed it in the society.
ۡ ۡ ۡ ‫ﻟﻠﺴﺂ ﻞ و‬, the word ‫ﺳﺎﺋﻞ‬
In the expression: ‫وم‬DE‫ﻟﻤ‬ ٌ refers to a person who begs others for his needs.
This act of his shows that he is needy and thus needs help. Not much investigation is needed of
such people. A person should give them whatever he can, and if he is unable to do so, then he
should refuse politely. Scolding or rebuking them is not allowed. The Qur’ān and Hadīth have
forbidden this attitude. An attribute of people who sincerely pray is that such needy people have a
specified share in their wealth.
ْ ْ obviously refers to a person who is deprived of the means and resources of life;
The word ‫وم‬DE‫ﻣ‬
however, since here, it is used with the word ‫ﺳﺎﺋﻞ‬ ٌ therefore one can conclude that such people, in
spite of being deprived in this manner, are not willing to bear the shame of begging others. There
are needy who have a deep sense of honour and who may have to skip meals because of poverty,
but do not want to humiliate themselves by begging others. In particular, those who were affluent
earlier and then because of the vicissitudes of life became indigent can be truly regarded as ‫وم‬DE‫ﻣ‬ ْ ْ .
In order to help them, one needs to find them and in fact beg them to accept help, as is evident
from certain verses of the Qur’ān. This is because the self-esteem of such people does not allow
them to stoop before others.

16 ۡ ۡ ‫رﺑﻬﻢ‬
﴾٢٧ۚ ﴿ ‫ﻣﺸﻔﻘﻮن‬ ۡ ‫ﻣﻦ ﻋﺬ ب‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻫﻢ‬ ۡ ‫﴾ و‬٢٦" ﴿ ‫ﻟﺪﻳﻦ‬
ۡ ‫ﺑﻴﻮم‬
ۡ ‫ﻳﺼﺪﻗﻮن‬
ۡ ۡ ‫و‬
‫ﻟﺬﻳﻦ‬
Mentioned in this verse is the motive of their spending in the way of God: since they believe in
the Day of Judgement, the poor and the needy have a specific share in their wealth. I have already
referred to above that those who do not have faith in the Hereafter find it very difficult to
recognize the share of the poor and needy in their wealth. Thus it is said in Sūrah al-Mā‘ūn: ‫رءﻳﺖ‬ ۡ
ۡ‫ﻟﺬي ﻳﺪع ۡﻟﻴﺘﻴﻢ‬
ۡ ‫ﻓﺬﻟﻚ‬ٰ ۡ ۡ
.‫( ﻟﺬي ﻳﻜﺬب ﺑﺎﻟﺪﻳﻦ‬have you seen the one who denies reward and punishment; he it
is who shoves the ۡ orphan, (107:1-2)).
ۡ
The words ‫ﻣﺸﻔﻘﻮن‬ ۡ ‫ﻣﻦ ﻋﺬ ب‬
‫رﺑﻬﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫ﻫﻢ‬ ۡ ‫ و‬are actually an explanation of their testifying to the Day of
Judgement: since they believe in the Day of Judgement, they have fear of their Lord’s
punishment. The following verses of Sūrah al-Dahr reflect their inner-self thus:

16. And who testify to the Day of Reckoning and who dread the punishment of their Lord.
 Sūrah Ma‘ārij (70) 415

ۡ ۡ ‫ ﻧﻤﺎ‬. OP‫ﺳ‬
ۡ ‫ﻧﻄﻌﻤﻜﻢ‬ ً ۡ ‫ﻳﺘﻴﻤﺎ و‬ ًۡ ۡ
ً ۡ ‫ﻣﺴﻜﻴﻨﺎ و‬ ۡ ۡ ‫و‬.OP‫ﻣﺴﺘﻄ‬
ٰ ‫ﻳﻄﻌﻤﻮن ﻟﻄﻌﺎم‬ ً ۡ ۡ ‫ه‬Dr
# ‫ﺎن‬s ‫ﻳﻮﻣﺎ‬
ً ۡ ‫ﻳﺨﺎﻓﻮن‬
ۡ ۡ ۡ ۡ
‫ﻟﻮﺟﻪ‬ ‫ﺣﺒﻪ‬
ٖ 8x‫ﻋ‬ ‫ﻳﻮﻓﻮن ﺑﺎﻟﻨﺬر و‬
ً ۡ ۡ ‫ﻋﺒﻮﺳﺎ‬
(١٠-٧:٧٦) . ‫ﻳﺮ‬£¤‫ﻗﻤ‬ ً ۡ ‫ﻣﻦ رﺑﻨﺎ‬
ً ۡ ‫ﻳﻮﻣﺎ‬ ً ۡ ‫ﺟﺰآء و ﻵﻹ‬
ۡ ‫ ﻧﺎ ﻧﺨﺎف‬. ‫ﺷﻜﻮر‬ ً ‫ﻣﻨﻜﻢ‬ ۡ ‫ٰﷲ)( ﻵﻹ‬
ۡ ۡ ‫ﻧﺮﻳﺪ‬
They used to keep their vows and remained fearful of the Day whose horror will spread far
and wide, and used to give food to the poor, the orphan and the captive in spite of being in
need of it; [their motivation being:] “We are feeding you for God only. No reward do we
desire from you nor gratitude. We dread from our Lord a Day, harsh and cruel.” (76:6-10)

It is this motive of spending in the way of God which is selfless, natural, noble and free of any
pomp and show. It is for this reason that the Qur’ān has highlighted it here. Other motives than
this, or motives which are created artificially have a spirit of business in them; from such motives
neither is the soul reformed nor is the spending done because of them acceptable to God. I have
explained this point earlier, and further below I will also, inshā’Allāh, explain some of its
important aspects.
ۡ ۡ ۡ
17
ٍ ۡ OP‫رﺑﻬﻢ ﻏ‬
﴾٢٨﴿ ‫ﻣﺎﻣﻮن‬ ‫ن ﻋﺬ ب‬
This is a very subtle comment on the contents of the previous verse: those who fear the
punishment of the Almighty in this manner, are indeed very wise, for such is this punishment that
a person should not stop dreading it even for a moment; no one knows when it will arrive and
whenever it does, no one will be able to avert it or to divert its course, even for a small period of
time. It is thus evident that the greatest thing to ward off the punishment of the Almighty is to
feed and clothe the poor and needy.
ٰ ۡ
Ê ‫ ورآء ٰذﻟﻚ‬³¿‫ﺑﺘ‬ ۡ ۡ ۡ ۡ ۡ
ۡ ۡ ‫ﻣﻠﻜﺖ‬ ۡ ‫ ۡزو‬8x‫ﻋ‬
¼ ‫﴾ ﻵﻹ‬٢٩ۙ ﴿ ‫ﺣﻔﻈﻮن‬
‫ﻚ ﻫﻢ‬W‫ﻓﺎوﻟ‬ ‫﴾ﻓﻤﻦ‬٣٠ۚ ﴿ TP‫ﻣﻠﻮﻣ‬ OP‫ﻳﻤﺎﻧﻬﻢ ﻓﺎﻧﻬﻢ ﻏ‬ ‫ﺟﻬﻢ ۡو ﻣﺎ‬ ۡ ۡ ‫ﻫﻢ‬
ۡ ٰ ‫وﺟﻬﻢ‬£¦‫ﻟ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫و‬
18 ۡ ٰۡ
﴾٣١ۚ ﴿ ‫ﻟﻌﺪون‬
After referring to the prayer, spending in charity and fear of God, these verses allude to the
purity of their moral conduct: they preserve their chastity; they are not like sex-maniacs who
break all limits; they confine the fulfillment of their sexual desires to their wives and slave-girls19
and do not dare cross these bounds. Those who do, should remember that they are crossing the
bounds set by God. This, in other words, means that they will have to face punishment for this
attitude because the Almighty necessarily takes revenge from such people.

20
﴾٣٢" ﴿ ‫رﻋﻮن‬ ۡ ٰ ٰ ‫ﻫﻢ‬
ۡ ۡ ‫ﻵﻹﻣﻨﺘﻬﻢ و‬
ۡ ٰ ‫ﻋﻬﺪﻫﻢ‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫و‬
Keeping trusts and promises is a comprehensive act of morality and encompasses many other
virtues.
The word “trusts” is not used here in a limited sense, as has been generally understood by
people. All of man’s abilities and capabilities and the means and resources endowed to him by the

17. Indeed, the punishment of their Lord is a thing to fear.

18. And those who preserve their chastity except from their wives and slave-girls, for in their cases they
are not blameworthy. But they who seek to go beyond this, then it is they who are transgressors.
19. I have already written in detail on the issue of slaves and slave women earlier on in Surah al-Nūr.
20. And those who keep their trusts and promises.
416 Tadabbur-i-Qur’ān
Almighty are trusts given in his custody. One day, the Almighty will inquire from him how he
used or misused each and every thing entrusted to him. The Qur’ān has specified that one day he
will be asked about his faculties of sight, hearing and intellect and those who would have misused
them will be punished. Similarly, it is also mentioned in the Qur’ān that man will be questioned
on the Day of Judgement on each and every favour he received from God.
Similarly, the word “promise” is used here in a broad sense. Included in it is the promise which
comes into existence by expressing words and also the promise which is not expressed in words,
but is acknowledged by the society; similarly, the promise taken by the Almighty from human
nature is included here. The most important aspect of this promise is the promise and covenant
which the Almighty has bound us in through his prophets and messengers; its statutes are
expressly enshrined in the sharī‘ah.

21 ۡ ٰ ٰ ‫ﻫﻢ‬
ۡ ‫ﺑﺸﻬﺪﺗﻬﻢ ﻗﺂ‬
﴾٣٣" ﴿ ‫ﻤﻮن‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫و‬
Just as the word “trust” and “promise” was used in a broad sense in the previous verse, similar
is the case with the word “testimonies” used in this verse. Every person is responsible to bear
testimony in the smallest of affairs he has taken upon himself and also responsible to bear that
ً ً ۡ ٰۡ
ۡ ۡ ‫وﺳﻄﺎ‬ ٰ
great testimony mentioned in the following verse of Sūrah al-Baqarah: ‫ﻟﺘﻜﻮﻧﻮ‬ ‫و ﻛﺬﻟﻚ ﺟﻌﻠﻨﻜﻢ ﻣﺔ‬
ً ۡ ‫ﻋﻠﻴﻜﻢ‬
(١٤٣:٢) ‫ﺷﻬﻴﺪ‬ ۡ ۡ ‫ﻟﺮﺳﻮل‬
ۡ ۡ ‫ ﻟﻨﺎس و‬8x‫( ﺷﻬﺪآء ﻋ‬and similarly, We have made you an intermediate
‫ﻳﻜﻮن‬
community so that you bear testimony to the religion of God before the people, and the rasūl bear
such testimony before you, (2:143)).

22 ۡ
﴾٣٤Q ﴿ ‫ﻳﺤﺎﻓﻈﻮن‬ ۡ
‫ﺻﻶﻹﺗﻬﻢ‬ ٰ ‫ﻫﻢ‬
8x‫ﻋ‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫و‬
Here, at the end, the prayer is mentioned once again. This section of verses began with the
mention of prayer (verse 22) and now ends on its mention as well. It is evident from this that the
prayer is the fountainhead of all these virtues and also a guardian over them. It is as if the prayer
is like a boundary wall which encircles and protects everything within it. He, who guards this
wall, guards his religion and he, who destroys this wall will end up destroying his religion. ‘Umar
(rta), while referring to this paramount importance occupied by the prayer is reported to have said
that he who wastes his prayer will be even more susceptible to wasting the rest of his religion.23
Here, it should be kept in mind that in the earlier verse, punctuality in praying is mentioned and
here, in this verse, protection of the prayer is referred to. By protection here is meant protection
from various afflictions and dangers which can ruin its benefits. For example, the prayer is
offered, but irregularly or not at the mosque, or by indulging in such acts during it which are
contrary to its objective. I have alluded in detail to these afflictions and dangers in my booklet
Ḥaqīqat-i namāz (The Essence of the Prayer) and also in my book Tazkiyah-i nafs (Purification of
the Soul). Those interested can look up these books.24

21. And those, who stand firm in their testimonies.

22. And those, who keep guard over their prayers.
23. ‘Abdullāh ibn Muḥammad ibn ‘Ubayd ibn Abi al-Dunyā, Al-Tahajjud wa qiyām al-layl, 1st ed.
(Riyāḍ: Maktabah al-rushd, 1998), 479.
24
. This section of verses with slight variation is also found at the beginning of Sūrah al-Mu’minūn. I
have dealt in detail on each and every verse there.
 Sūrah Ma‘ārij (70) 417

ۡ ۡ ‫ﺟﻨﺖ‬ٰ
25
﴾٣٥Q ﴿ ‫ﻣﻮن‬D¸‫ﻣ‬ ۡ ‫ﻚ‬W‫وﻟ‬Ê
ٍ 89
Together with glad tidings for the people who have the traits mentioned in the earlier verses, this
verse is a slant on the arrogant people of the Quraysh. Inebriated with their inherited leadership,
they regarded themselves to be favourites of God. They thought that if the Hereafter does come, as
in this world, there too, they would be considered worthy of favours and high status, and those
who are poor and underprivileged in this world would remain so in the Hereafter too. These people
are informed that Paradise is not transferred on people as a legacy; its attainment relates to one’s
character and deeds. People who have the character which pleases God will go to Paradise,
whether they are rich or poor. On the contrary, those who are bereft of this character will be kept
away from Paradise, whether they belong to the leaders of Arabia or those of other countries.

ۡ
﴾٣٨ۙ ﴿ ‫ﻌﻴﻢ‬o ۡ ۡ ۡ ۡ uً ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
ٍ ‫ﻞ ﻣﺮي ﻣﻨﻬﻢ ن ﻳﺪﺧﻞ ﺟﻨﺔ‬s ‫﴾ ﻳﻄﻤﻊ‬٣٧﴿ ‫¡ﻳﻦ‬š ‫ و ﻋﻦ ﻟﺸﻤﺎل‬TP‫﴾ ﻋﻦ ﻟﻴﻤ‬٣٦ۙ ﴿ TP‫و ﻗﺒﻠﻚ ﻣﻬﻄﻌ‬£¦‫ﻓﻤﺎل ﻟﺬﻳﻦ ﻛ‬
26

After hearing the verdict of the Qur’ān, the arrogant Quraysh would burn and writhe with
anger. How could they hear that Muḥammad (sws) and his destitute companions would reside in
Paradise and be the beneficiaries of all favours and blessings, while these leaders would become
the firewood of Hell? Filled with anger, they would madly rush at the Prophet (sws) from left and
ٌ
ْ is the plural of ‫¡ة‬š
right to refute and to humiliate him. The word ‫¡ﻳﻦ‬š and means “group” or
“ally.” The verb ‫ ﻫﻄﺎع‬means to “run and move forward in a brisk manner.”
In these verses, wonder is expressed at the situation and at the foolishness of these people. If
they arrogantly think that each one of them will be rewarded with Paradise, then this hope is
never going to materialize.
This vain desire of these megalomaniacs is mentioned at several places in the Qur’ān. Thus, for
example, it is said in Sūrah Hāmīm al-Sajdah:

ۡ ٰ ‫ﻓﺎﻋﻤﻞ ﻧﻨﺎ‬ ٌ
ۡ ۡ ‫ﺣﺠﺎب‬ ۡ ‫ﺑﻴﻨﻨﺎ و‬
ۡ ‫ﻣﻦ‬ ۤۡ ‫ﺗﺪﻋﻮﻧﺎ ۤ ۡﻟﻴﻪ و‬
ٌ ۡ ‫ ٰ ذ ﻧﻨﺎ‬89 ۡ ۡ ‫•ﻨﺔ ﻣﻤﺎ‬ ۤ ۡ ‫ﻗﺎﻟﻮ‬ ۡ ‫و‬
(٥:٤١) .‫ﻋﻤﻠﻮن‬ ‫ﺑﻴﻨﻚ‬ É ‫ و‬D‹‫و‬ ٍ 89ۡ ‫ﻗﻠﻮﺑﻨﺎ‬
And they say: “Our hearts are immune to the faith to which you call us. Our ears are plugged,
and a thick veil stands between us. Do as you think fit, and so will we.” (41:5)

In Sūrah al-Qalam, these arrogant people are refuted in the following words:

ۡ ۡ ‫ﻓﻴﻪ‬ ٌ ٰ ‫ﻟﻜﻢ‬
ۡ ‫ﻛﺘﺐ‬ ۡ ۡ ‫ﻛﻴﻒ‬
ۡ ‫ ۡم‬.‫ﺗﺤﻜﻤﻮن‬ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
ۡ ‫ﻣﺎ‬.TP‫ﺎﻟﻤﺠﺮﻣ‬s
ۡ ‫ﻟﻜﻢ‬
(٣٨-٣٥:٦٨) .‫ﺗﺪرﺳﻮن‬ TP‫ﻓﻨﺠﻌﻞ ﻟﻤﺴﻠﻤ‬
So are We to deal with those who submit to Us as We deal with those who transgress? What
is the matter with you? What is this judgement you have made? Have you a scripture in
which you read that you will have there whatever you desire? (68:35-38)

27
﴾٣٩﴿ ‫ﻌﻠﻤﻮن‬œ ۡ ٰ ۡ ‫ ﻧﺎ‬k ‫ﻶﻹ‬s
ۡ ۡ ‫ﺧﻠﻘﻨﻬﻢ ﻣﻤﺎ‬
The false notion of the arrogant people among the Quraysh mentioned in the previous verse is

25. It is they who will live in Paradise with respect.

26. Then what is the matter with these disbelievers that they rush madly at you in multitudes from right
and left? Does each man among them covet to enter the garden of bliss?
27. So No! We have created them out of what they know.
418 Tadabbur-i-Qur’ān
refuted here: they should not think too much and too highly of themselves; this dream of theirs
will never materialize; they very well know from what the Almighty has created them; they
should not forget it. In other words, it is not befitting for a creature made from water, mud, and
sperm to think of being a natural inheritor of Paradise in its conceit on its noble lineage. No one
has this right merely on the basis of this. A person can have a right to Paradise only because of
good deeds. If a person does not have this priceless asset with him, then, as far as his physical
substance is concerned, all human beings are equal to the most impure of animals. In Sūrah al-
Najm, the words are:

ٰ ۡ ۡ ۤ‫ﺗﺰ•ﻮ‬
(٣٢:٥٣) .³Ïi ‫ ﻫﻮ ۡﻋﻠﻢ ﺑﻤﻦ‬k ‫ﻔﺴﻜﻢ‬o ۡ ٰ ‫ﺑﻄﻮن‬
ۡ ‫ ﻓﻶﻹ‬m ‫ﻣﻬﺘﻜﻢ‬ ۡ 89 ٌ ۡ ۡ ۡ
ۡ ‫ﺟﻨﺔ‬ ‫ﻵﻹرض و ذ ﻧﺘﻢ‬ ۡ ۡ ‫ﺑﻜﻢ ۡذ‬
ۡ ۡ ‫ﻧﺸﺎ•ﻢ ﻣﻦ‬ ۡ ‫ﻫﻮ ۡﻋﻠﻢ‬
He knew you well when He created you from earth and when you were still in your mothers’
wombs. Do not pretend to purity; He knows best those who guard themselves against evil.
(53:32)

I have explained in the exegesis of Sūrah al-Najm that this verse is a strong rebuttal of the
concept of waḥdat al-wujūd of the mystics.

ۡ ۡ ۡ ۡ ۡ ۡ OP‫ﺧ‬
ً ۡ ‫ ۡن ﻧﺒﺪل‬8x‫ﻋ‬
¼ ﴾٤٠ۙ ﴿ ‫ﻟﻘﺪرون‬ ٰ ۡ
ۡ ٰ ‫ﻟﻤﻐﺮب ﻧﺎ‬ ٰ ۡ ۡ ۤ
28
﴾٤١﴿ TP‫ﺑﻤﺴﺒﻮﻗ‬ ‫ﻣﻨﻬﻢ ® و ﻣﺎ ﻧﺤﻦ‬ ‫ق و‬D§‫ﻓﻶﻹ ﻗﺴﻢ ﺑﺮب ﻟﻤ‬
The oath sworn here is similar to the one sworn in verses 38-39 of the previous sūrah.
I have already explained ٰ the meaning of the particle of negation at the beginning of the verse.
ٰ
The words ‫ق‬D§‫ ﻣ‬and ‫ ﻣﻐﺮب‬occur in all three formats in the Qur’ān: singular, dual and plural,
and in all the three, there is not much difference in meaning. In Arabic, the dual of a word at
ۡ
times refers to both edges, or boundaries of a thing, just as it has come in Sūrah al-Kahf in TP‫ﺑ‬
ۡ
(٩٦:١٨) TP‫ ﻟﺼﺪﻓ‬. Similarly, the plural at times, comes to refer to the vastness and boundaries of
a thing. I have already explained this in the exegesis of Sūrah al-A‘rāf.
Here the Almighty by swearing upon His own self in His capacity of being the Lord of the
entire East and the West has substantiated His infinite power. Whenever He wants, He will be
able to re-create mankind, even if their remains decay into the earth; nothing will cause any
hindrance in this. The aspect of evidence, which is the primary objective of every oath, is very
obvious in this one. In this world, we observe every day the sun, the moon and billions of stars
rise and set at the behest of the Almighty. So, is the re-creation of man, once his remains decay,
more difficult for the Mighty God Who is able to make them disappear every day and then
reappear again? Is the first task more difficult or the second? If He was powerful enough to create
the first time, why will He be powerless to create again?
In Sūrah al-Nāzi‘āt, this argument is presented in a more comprehensive style thus:

ۡ ۡ ٰ ‫ﻌﺪ ٰذﻟﻚ‬€ ٰ ‫ج‬D¢ۡ ‫و ۡﻏﻄﺶ ۡﻟﻴﻠﻬﺎ و‬.‫ﻬﺎ‬¹‫ﻓﺴﻮ‬

ۡ ۡ ‫و‬.‫ﺿﺤﻬﺎ‬
ۡ ‫ﻵﻹرض‬ ٰ ًۡ
ۡ ‫رﻓﻊ‬.‫ ٰﺑﻨﻬﺎ‬k ‫ﺧﻠﻘﺎ م ﻟﺴﻤﺂء‬ ۡ ۡ ‫ء‬
‫ج ﻣﻨﻬﺎ‬D¢ .‫دﺣˆﻬﺎ‬ ‫ﺳﻤﻜﻬﺎ‬ ‫ﻧﺘﻢ ﺷﺪ‬
ۡ
(٣٢-٢٧:٧٩) .‫و ﻟﺠﺒﺎل ۡ ٰرﺳﻬﺎ‬.‫ﻣﺮﻋﻬﺎ‬ٰ ۡ ‫ﻣﺂءﻫﺎ و‬
Is it more difficult to create you or the heavens? He made it and raised high its roof; then
perfected it, covered its night and uncovered its day, and after that spread out the earth, and

28. Nay! I swear by the Lord who is the Master of all the vastness of the East and the West that We can
create them in a better form and We are not powerless in this regard.
 Sūrah Ma‘ārij (70) 419
He brought forth from it, its water and its fodder, and set firm mountains over it. (79:27-32)
ۡ ۡ
ۡ ‫ﻣﻨﻬﻢ ® و ﻣﺎ‬
ۡ ۡ ‫ﻧﺤﻦ‬ ۡ ۡ
ً ‫ ۡن ﻧﺒﺪل‬8x‫ﻋ‬
¼ means that the Almighty is capable of replacing man
The part TP‫ﺑﻤﺴﺒﻮﻗ‬ OP‫ﺧ‬
with a better creature who will believe in the religion of God. Another interpretation could be that
the Almighty is capable of creating man in a better form. The implication in this case would be
that if the Almighty is able to create man in a better form, then it is all the easier for the Almighty
to create him in his original form. People have generally interpreted the verse in the first of these
meanings, and there is nothing wrong with this interpretation linguistically as well. I, however,
prefer the second of these interpretations. The reason for my preference is that the real topic of
this sūrah is that the Hereafter is a probable incident. A big reason because of which the
disbelievers regarded the Hereafter to be unlikely was that they regarded re-creation of man, once
his bones decayed and decomposed into the earth to be very unlikely. The subsequent verses also
corroborate this view.

ۡ ‫ﻳﻮﻣﻬﻢ‬
ۡ ۡ ‫ﻟﺬي‬ ٰ ۡ ۡ ۡ ۡ ۡ ۡ
ۡ ٰ `a‫ﺣ‬
ۡ ‫ﻳﻠﻘﻮ‬
29
﴾٤٢ۙ ﴿ ‫ﻳﻮﻋﺪون‬ ‫ﻓﺬرﻫﻢ ﻳﺨﻮﺿﻮ و ﻳﻠﻌﺒﻮ‬
At the end of the sūrah, the Prophet (sws) is assured and the disbelievers are warned. If these
people do not listen to the Prophet (sws), then he should leave them alone. They should let them
indulge in their vain talk and engagements, until they are face to face with the day they are being
warned of. In spite of this warning, they have no fear of it.

ۡ ۡ ‫ ﻧﺼﺐ‬8_ٰ ‫ﺎﻧﻬﻢ‬s
﴾٤٣ۙ ﴿ ‫ﻳﻮﻓﻀﻮن‬ ۡ ‫ ًﻋﺎ‬Dw ‫ﻵﻹﺟﺪ ث‬ ۡ ۡ ‫ﻳﻮم‬
ۡ ۡ ‫ﺟﻮن ﻣﻦ‬Dá‫ﻳ‬ ۡ
ٍ
30

The word ‫ﻧﺼﺐ‬ ٌ ْ

ٍ is the plural of ‫ ﻧﺼﻴﺐ‬and means a stone set firmly in the earth. They can refer to
the stones which were set firm by the idolaters to present their vows and sacrifices, and can also
refer to the stones which are set firm in the earth to act as targets in races and other similar events.
In the opinion of Ibn ‘Abbās (rta), Mujāhid and al-D@aḥḥāk, it refers to flags which are set firm
in the earth to be used as marks during races.31
Abū al-‘Āliyah and Yahyā ibn Abī Kathīr are of the view that it refers to signs which are
marked as a target for runners to race to.32
In my opinion also, it refers to a flag or a target. The implication of the verse is that today these
arrogant people are showing their tantrums before the Prophet of God and evading his guidance
and following others; however, a day is to come when the beckoner of the Day of Judgement will
blow the trumpet and these people will rush towards him, as if running to their targets in a race.
Thus, their arrogance will be shattered on that day and their deviant behaviour will come to an
end. The way these people will run to this beckoner is portrayed at another place in the Qur’ān
# ‫ ﻵﻹ ﻋﻮج‬³ ‫ﻳﺘﺒﻌﻮن ﻟﺪ‬
ۡ
thus: (١٠٨:٢٠) ‫ﻟﻪ‬ ٍ ۡ (the day they will follow the call of the caller without any
‫ﺬ‬W‫ﻳﻮﻣ‬
crookedness, (20:108)).

29. So, leave them to chat and play about until they encounter that day of theirs about which they are
being threatened.
30. The Day on which they will emerge from their graves as if racing towards targets marked.
31. Abū Ja‘far Muhammad ibn Jarīr al-Tabarī, Jāmi‘ al-bayān ‘an tā’wīl Āy al-Qur’ān, 1st ed., vol. 29,
(Beirut Dār ihyā’ al-turāth al-‘arabī, 2001), 89.
32. Ibid.
420 Tadabbur-i-Qur’ān
In other words, just as an arrow goes straight to its prescribed target, similarly, these people
will run straight towards the beckoner. People have generally interpreted the word ‫ ﻧﺼﺐ‬to refer to
altars and temples of deities. This does not seem correct. Firstly, this is just a secondary meaning
of the word and secondly, what is the purpose of running towards these objects? I also am not
aware of any such tradition of the idolaters.

ٌ ۡ ۡ ۡ
ۡ ۡ ‫ ٰذﻟﻚ‬k ‫ذﻟﺔ‬
ۡ ‫ﻟﻴﻮم‬ ً
33 ۡ ۡ ‫ﺎﻧﻮ‬s
﴾٤٤﴿ ‫ﻳﻮﻋﺪون‬ ۡ ‫ﻟﺬي‬ ‫ﺧﺎﺷﻌﺔ ۡﺑﺼﺎرﻫﻢ ﺗﺮﻫﻘﻬﻢ‬
The implied meaning is that today when the messenger of God warns these people of the Day
of Judgement, they rush madly at him; however, when the caller of the Day of Judgement will
call them, they will rush to him with eyes downcast because of fear, and ignominy will cover
their faces. It is this day that they are being warned of. Readers should refresh in their memories
the question which is mentioned at the beginning of the sūrah: “A person in haste asked to hasten
the punishment….” After the question is discussed from various aspects and the Day of
Judgement is portrayed here at the very end, an answer is finally given to the question: this is the
day which they had been threatened with, but they kept making fun of it. In this manner, the
whole discourse is a harmonious whole. ٰ ْ ْ
By the grace of God, I come to the end of this sūrah’s exegesis. ‫ ْﺣﺴﺎﻧﻪ‬8x‫ﻓﺎﻟﺤﻤﺪ ﷲ)( ﻋ‬ (gratitude be to
God for His favour).

Raḥmānābād,
4th September, 1978 AD
27th Ramaḍān al-Mubārak, 1398 AH
______________

33. Their eyes will be downcast; ignominy will cover them. This is the Day about which they had been
warned.