Al-Ma'arij

See ayat 3 for tafseer.

See ayat 3 for tafseer.

Many exegetes and scholars of ḥadīth have reported an occasion of revelation for these verses, the substance of which is as follows: “When the Messenger of God appointed ʿAlī (peace be upon him) to the position of caliphate at the event of Ghadīr Khumm and declared: “من کنت مولاہ فعلی مولاہ” (“Whosoever I am his master, ʿAlī is his master and guardian”), it did not take long before this news spread throughout all cities and settlements. Nuʿmān ibn Ḥārith al‑Fihrī came into the presence of the Prophet and said: you commanded us to testify that God is One and that you are His Messenger, and we testified. Then you commanded us to perform jihād, ḥajj, fasting, prayer, and zakāt, and we accepted all of these. But you were not satisfied with all of this until you appointed this young man (indicating ʿAlī) as your successor and declared “من کنت مولاہ فعلی مولاہ.” Did you say this on your own, or is it from God? The Prophet replied: “By the One other than whom there is no god, this is from God.” Nuʿmān turned away, saying: اللّٰھم ان کان ھٰذا ھو الحق من عندک فامطر علینا حجارۃ من السماء: “O God, if this is the truth from You, then rain stones upon us from the sky.” At that very moment, a stone descended from the sky, struck his head, and killed him. At that point, the verse was revealed: سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ o لِّلْكَافِرينَ لَيْسَ لَهُ دَافِعٌ “What has been presented above is a summary of the report transmitted in Majmaʿ al‑Bayān from Abū al‑Qāsim Ḥaskānī through his chain of transmission from Imām al‑Ṣādiq (peace be upon him).” (Majmaʿ al‑Bayān, vol. 10, p. 252) This same account has also been transmitted, with slight variations, by numerous Sunni exegetes and ḥadīth scholars. The late ʿAllāmah Amīnī, in al‑Ghadīr, has transmitted it from thirty well‑known Sunni scholars, including, among others: Tafsīr Gharīb al‑Qurʾān — Ḥāfiẓ Abū ʿUbayd Haraḍī Tafsīr Shifāʾ al‑Ṣudūr — Abū Bakr Naqqāsh Mawṣilī Tafsīr al‑Kashf wa al‑Bayān — Abū Isḥāq Thaʿlabī Tafsīr Abū Bakr Yaḥyā — al‑Qurṭubī Tadhkirah — Abū Isḥāq Thaʿlabī Kitāb Farāʾid al‑Simṭayn — Samawtī Kitāb Durr al‑Simṭayn — Shaykh Muḥammad Zarandī Tafsīr Sirāj al‑Munīr — Shams al‑Dīn Shāfiʿī Sīrah Ḥalabī Nūr al‑Abṣār — Sayyid Muʾmin Shablanjī Sharḥ Jāmiʿ al‑Ṣaghīr — Shams al‑Dīn Shāfiʿī and others (al‑Ghadīr, vol. 1, p. 239) In many of these works, it is explicitly stated that the above verses were revealed in connection with this event. However, regarding the identity of the individual, there is اختلاف: some have identified him as Ḥārith ibn Nuʿmān, others as Jābir ibn Naḍr, and others as Nuʿmān ibn Ḥārith al‑Fihrī. It is evident that this اختلاف does not affect the essence of the matter. Nevertheless, some exegetes and ḥadīth scholars, who are not inclined to accept the virtues of ʿAlī (peace be upon him), have raised objections to this occasion of revelation, which will be addressed later.

Surah al‑Maʿārij begins with the verse: سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ “A questioner asked for a punishment that is bound to occur.” The “questioner,” as explained in the narrations related to the occasion of revelation, is identified as Nuʿmān ibn Ḥārith or Naḍr ibn Ḥārith. When the appointment of ʿAlī (peace be upon him) to the مقام of khilāfah and wilāyah at the event of Ghadīr Khumm became widely known, he was filled with anger and came before the Prophet. He asked whether this matter was from the Prophet himself or from God. The Prophet explicitly replied that it was from God. Thereupon, he became even more agitated and said: “O God! If this is the truth from You, then rain stones upon us from the sky.” Immediately, a stone descended, struck him, and caused his death. According to this interpretation, the particle “بِعَذَابٍ وَاقِعٍ” contains the letter “باء” as an emphatic addition, though some have interpreted it as bearing the meaning of “عن.” Another interpretation has also been suggested, according to which the verse refers to someone asking the Prophet about the nature of the punishment he had mentioned, and the subsequent verse provides the answer that it is meant for the disbelievers. A third interpretation considers the questioner to be the Prophet himself, asking for punishment upon the disbelievers. However, the first interpretation accords both with the apparent sense of the verse and with the numerous narrations concerning its occasion of revelation. The verse then continues: لِّلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ “This punishment is for the disbelievers, and none can repel it.” Here, the punishment is described as inevitable and specifically directed at those who reject faith, with no force capable of averting it. The following verse identifies the source of this punishment: مِّنَ اللَّهِ ذِي الْمَعَارِجِ “It is from Allah, Possessor of the ascents.” The term “المعارج” (plural of “معرج”) refers to means or stations of ascent—places or درجات through which elevation occurs. It signifies that God has established various درجات for the progression of beings, particularly the angels, who ascend in rank and proximity to Him. Hence, God is described as “ذِي الْمَعَارِجِ.” Indeed, it is these angels who are entrusted with executing divine punishment upon the disbelievers and wrongdoers. The same angels who brought glad tidings to Ibrāhīm also informed him of the destruction of the people of Lūṭ and later carried out that command, overthrowing their cities. Likewise, they carry out divine decrees of punishment in other contexts. Some exegetes have interpreted “المعارج” as referring to divine blessings and bounties, while others have related it directly to the angels themselves. However, the primary meaning—namely, درجات and pathways of ascent—is more consistent with the lexical sense of the term.

In many instances where Qur’anic verses and traditions refer to the specific virtues of Amir al‑Muʾminin ʿAli (peace be upon him), certain individuals insist, as far as possible, on minimizing the significance of such meanings—either by ignoring them or by presenting distorted interpretations with particular subtlety—whereas if these virtues pertained to others, they would readily accept them with openness and ease. A clear example of this tendency is found in the seven objections raised by Ibn Taymiyyah in Minhaj al‑Sunnah concerning the traditions related to the occasion of revelation of the above verse. These objections may be summarized as follows: First, the event of Ghadir occurred after the Prophet’s Farewell Pilgrimage, that is, in the tenth year after Hijrah, whereas Surah al‑Maʿarij is among the Makki surahs revealed before the migration. Response: As previously mentioned, there are many surahs that are classified as Makki although some of their verses were revealed in Madinah, and conversely, some surahs classified as Madani contain Makkan verses. Second, the narration states that Harith ibn Nuʿman came to the Prophet in Abtah, whereas Abtah is known to be a valley in Makkah, which does not accord with the event of Ghadir. Response: Firstly, the term “Abtah” appears only in some narrations, not all; secondly, “Abtah” or “Batḥāʾ” refers generally to any sandy area through which floodwater flows, and there are such regions around Madinah as well, frequently mentioned in Arabic literature and narrations. Third, the verse وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (al‑Anfal 32) was revealed after the Battle of Badr, several years prior to Ghadir. Response: No one has claimed that this verse relates directly to the event of Ghadir; rather, the discussion concerns the verse سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ. The verse from Surah al‑Anfal is merely cited by Harith ibn Nuʿman in his speech, and thus bears no direct connection to the occasion of revelation. Fourth, the Qur’an states: وَمَا كَانَ اللّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (al‑Anfal 33), indicating that divine punishment does not occur while the Prophet is among the people. Response: What is intended here is the absence of general, collective punishment, not specific individual punishment. Historical evidence shows that certain individuals were subjected to punishment during the lifetime of the Prophet. Moreover, alternative interpretations of this verse further weaken its applicability as an objection. Fifth, if this occasion of revelation were valid, it would have attained notoriety similar to the incident of the Companions of the Elephant. Response: The reported occasion of revelation is sufficiently well known, having been transmitted in numerous books of tafsir and hadith. However, it is unreasonable to expect that an individual incident would achieve the same level of renown as a large‑scale event that affected an entire community. Sixth, the narration suggests that Harith ibn Nuʿman accepted certain aspects of Islam, and it is therefore questioned how a Muslim could be subjected to such punishment during the Prophet’s time. Response: The narrations indicate that he not only rejected the Prophet’s statement but also objected to God’s command itself, which constitutes a severe form of disbelief and apostasy. Seventh, the name Harith ibn Nuʿman does not appear in major compilations of the Companions, such as al‑Istiʿab. Response: Such compilations include only a portion of the companions. Even comprehensive works, such as Usud al‑Ghabah, list only a limited number of names, whereas the total number of companions was far greater. Hence, the absence of a name in such works does not negate the existence of the individual. Thus, the objections raised are not sufficient to undermine the reported traditions, particularly when considered alongside the broader corpus of historical and exegetical sources.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

In these verses, following the description of a worldly punishment inflicted upon an individual who demanded divine punishment, the discourse turns toward the subject of the Hereafter and the punishment awaiting the criminals on that Day. It states: تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ “The angels and the Spirit ascend to Him in a Day whose measure is fifty thousand years.” It is evident that the “ascent of the angels” does not signify a physical elevation, but rather a spiritual exaltation—that is, they proceed toward the proximity of God and, on that Day of Resurrection, stand ready to receive and execute divine commands. The term “الرُّوح” refers to Rūḥ al‑Amīn, a being of exalted rank above the angels, as also indicated in the verse: تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ As for the expression “fifty thousand years,” it signifies that the duration of that Day, according to worldly reckoning, will be exceedingly long. This does not contradict other verses mentioning a thousand years, since, as reported in traditions, the stages of the Resurrection are numerous, each extending over a vast period. Some have also suggested that the figure is employed for emphasis, indicating extreme length rather than a precise calculation. This prolonged duration pertains to the disbelievers and wrongdoers. In contrast, a narration indicates that for the believer this Day will be rendered easy and light, even easier than the performance of an obligatory prayer in this world. The discourse then addresses the Prophet, commanding: فَاصْبِرْ صَبْرًا جَمِيلًا “So be patient with a beautiful patience.” “Beautiful patience” (ṣabr jamīl) is a form of steadfast endurance characterized by perseverance, freedom from despair, and absence of complaint or agitation. The reason for this command is then given: إِنَّهُمْ يَرَوْنَهُ بَعِيدًا “They consider it distant,” وَنَرَاهُ قَرِيبًا “but We consider it near.” The disbelievers perceive the Day of Resurrection as remote or improbable, doubting both its occurrence and the possibility of resurrection from decayed matter. However, this skepticism arises from their failure to recognize divine power. It is noteworthy that modern scientific observations concerning the variation of temporal measures across celestial bodies further illustrate that the notion of a “day” extending to immense lengths is not inherently implausible. Thus, the concept of a Day equivalent to fifty thousand years, even within a worldly framework, does not present an intrinsic contradiction.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In these verses, which continue the discussion of the events of the Hereafter, the earlier themes are further elaborated and clarified. It is stated: يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ “On that Day the sky will become like molten metal.” وَتَكُونُ الْجِبَالُ كَالْعِهْنِ “And the mountains will be like carded, colored wool.” The term “المهل” denotes molten substance, particularly melted metal, while “العهن” refers to fluffed or carded colored wool. Thus, the imagery conveys a profound cosmic transformation: the heavens will disintegrate and melt, and the mountains will crumble, fragment, and disperse into the atmosphere like light fibers carried by the wind. Since mountains possess varied colors, they are likened to multicolored wool. Following this dissolution, a new realm will be established in which human beings will enter a renewed existence. In that new world, the intensity and terror of reckoning will be such that every individual will be preoccupied with himself alone, and no intimate friend will ask about another: وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا Despite the fact that individuals will recognize one another: يُبَصَّرُونَهُمْ each will be overwhelmed by his own condition. This corresponds with the Qur’anic expression: لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ “Every person on that Day will have a concern sufficient to occupy him.” The dread of that Day will be so severe that even the closest bonds will lose their significance. The text then vividly portrays the desperation of the sinner: يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ “The criminal will wish that he could ransom himself from the punishment of that Day with his children,” وَصَاحِبَتِهِ وَأَخِيهِ “and his spouse and his brother,” وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ “and his clan that sheltered him,” وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ “and all those on earth altogether, if only that would save him.” Thus, a human being would be prepared to sacrifice all those most dear to him—his children, spouse, relatives, and even all humanity—to secure deliverance, yet none of this will avail him. The response is categorically stated: كَلَّا “No indeed!” إِنَّهَا لَظَى “It is a blazing fire,” نَزَّاعَةً لِّلشَّوَى “stripping away the extremities (of the body).” The term “لظى” denotes a fiercely blazing flame, while “نزّاعة” signifies continual tearing away, and “الشوى” refers to the limbs or extremities of the body. This imagery depicts a fire that continuously consumes and strips the body, beginning with its extremities. The passage then identifies those who are drawn toward this punishment: تَدْعُوا مَنْ أَدْبَرَ وَتَوَلَّى “It calls those who turned away and rejected,” وَجَمَعَ فَأَوْعَى “and those who amassed wealth and hoarded it.” This “calling” may be understood either metaphorically—by the very nature of their deeds drawing them toward the punishment—or as a form of expression granted to the fire itself. In either case, the meaning is clear: those who abandoned faith and obedience, and who accumulated wealth without regard for lawful or unlawful means, neglecting the rights of others and failing to comprehend the true purpose of divine provision, are the ones destined for such a fate. Thus, these verses present a powerful depiction of the Hereafter: the collapse of the present cosmic order, the overwhelming individual accountability of human beings, the futility of worldly attachments, and the inescapable consequences of disbelief and moral negligence.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

After mentioning a segment of the punishments of the Hereafter, these verses describe the characteristics of disbelievers and, in contrast, the qualities of true believers, in order to clarify why one group attains salvation while the other does not. It first states: إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا “Indeed, the human being has been created halūʿan.” إِذَا مَسَّهُ الشَّرُّ جَزُوعًا “When adversity touches him, he is anxious and impatient,” وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا “and when good comes to him, he becomes withholding.” Many lexicographers and exegetes have interpreted “هَلُوعًا” as “greedy” or intensely desirous, while others have interpreted it as “weak in endurance.” According to the first interpretation, three negative ethical traits are indicated: greed, impatience, and miserliness. The latter two verses serve as an explanation of the first. It is also possible that both meanings are intended together, as these qualities tend to coexist—those who are greedy are often miserly and lack patience in hardship. At this point, a question arises: if God created the human being for perfection and سعادت, why were such traits placed within his nature? Furthermore, how can God describe His own creation critically when elsewhere the Qur’an states: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ “We have indeed created the human being in the best form.” (al‑Tin 4) The resolution lies in recognizing that these traits are not inherently evil in their original state; rather, they are potential forces placed within the human being for development. When guided correctly, they serve as means of perfection, but when misdirected, they become sources of فساد and misery. For example, greed (ḥirṣ) can motivate continuous effort and prevent stagnation. If directed toward knowledge, it becomes a powerful force for intellectual growth. However, if directed exclusively toward material gain, it results in greed and miserliness. Thus, these qualities are extensions of the instinct of self‑love, which can lead either toward perfection or toward egocentrism and moral decline, depending on their orientation. After presenting this general human condition, the Qur’an introduces an exception: إِلَّا الْمُصَلِّينَ “Except those who pray,” الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ “those who are constant in their prayers.” This is the first characteristic of the distinguished group: a continuous connection with God through prayer. This connection keeps them mindful, prevents negligence, and protects them from being overwhelmed by desires and غرور. The constancy referred to here does not imply perpetual physical performance of prayer, but rather regular observance at prescribed times. The importance of consistency is emphasized in the Prophetic teaching: “اِنَّ اَحَبَّ الاَعْمَالِ اِلَى اللهِ مَا دَامَ وَ اِنْ قَلَّ” “The most beloved deeds to Allah are those performed consistently, even if they are few.” The next characteristic is: وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ “Those in whose wealth there is a specified right,” لِّلسَّائِلِ وَالْمَحْرُومِ “for the one who asks and the deprived.” This indicates their social responsibility and concern for others. “السائل” refers to one who explicitly asks, while “المحروم” refers to a person who, due to dignity or circumstance, does not ask yet remains in need. Thus, the believer maintains a balanced relationship: connection with the Creator through worship and responsibility toward creation through generosity. The third characteristic is: وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ “Those who affirm the Day of Judgment,” and the fourth: وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ “and those who are fearful of the punishment of their Lord.” إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ “Indeed, the punishment of their Lord is not something to be felt secure from.” Their belief in the Hereafter is not merely theoretical but continuous and active, shaping their conduct. Despite their good deeds, they do not consider themselves secure; they remain conscious of accountability. Finally, another Prophetic statement reinforces this principle of humility: “لن یدخل الجنۃ احد عملہ … الا ان یتغمدنی اللہ برحمتہ” “No one will enter Paradise by virtue of his deeds alone… except if Allah envelops him in His mercy.” Thus, these verses present a comprehensive moral framework: - human tendencies, if uncontrolled, lead to greed, anxiety, and miserliness; - but through prayer, discipline, social responsibility, and awareness of accountability, these tendencies are transformed into forces for spiritual growth. In this way, the Qur’an reconciles the apparent tension between human weakness and human perfection, showing that the same inner capacities can lead either to downfall or to ultimate success.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

In the preceding verses, four qualities of the believers—those destined for Paradise—were described, and in these verses, reference is made to five additional qualities, bringing the total to nine characteristics. The first of these qualities is described as: وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ “Those who guard their chastity,” except in lawful relations: إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ “Except with their spouses or those whom their right hands possess, for in such cases they are not blameworthy.” There is no doubt that sexual desire is among the most powerful human inclinations and a major source of many sins. Controlling it and observing its حدود is therefore a significant sign of taqwā. For this reason, after mentioning prayer, charity, belief in the Day of Judgment, and fear of divine punishment, the Qur’an highlights the regulation of this instinct. The exception demonstrates that Islam does not advocate the suppression or elimination of this instinct, nor does it endorse a monastic life that contradicts human nature. Instead, it provides a balanced framework in which natural desires are fulfilled lawfully while preventing moral corruption. The following verse reinforces this principle: فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ “Whoever seeks beyond that, such people are transgressors.” Thus, Islam establishes a system wherein human instincts are addressed in a lawful manner while protecting society from فساد and moral decay. The next two qualities are stated as: وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ “Those who faithfully observe their trusts and their covenants.” The concept of amanah extends beyond material trusts; it includes divine trusts such as responsibilities, blessings, and authority. Similarly, ʿahd encompasses all forms of commitments, whether with God or with other people. Faith itself entails the acceptance of a comprehensive set of responsibilities. Accordingly, fidelity to trusts and covenants is regarded as one of the most essential علامات of true faith in Islam. The fourth quality is: وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ “Those who stand firm in their testimonies.” Rendering truthful testimony and not concealing it constitutes one of the fundamental pillars for the establishment of justice within society. A person who refrains from giving testimony out of fear or self‑interest undermines social justice and fails in moral responsibility. Hence, the Qur’an repeatedly emphasizes the importance of bearing witness to truth and condemns the concealment of testimony. Finally, returning to the central theme, the verse concludes with: وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ “And those who carefully preserve their prayers.” While earlier verses referred to establishing prayer, here the emphasis is on safeguarding its conditions, proper أداء, and spiritual essence, including حضور القلب. Thus, this is not repetition but a complementary description. The opening and closing emphasis on prayer indicates its central role among all these qualities. Prayer serves as a comprehensive system of spiritual تربیت, moral refinement, and social purification. The conclusion of this passage states: أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ “Such people will be in gardens, honored.” They are described as both residing in gardens (a reference to material blessings) and being honored (a reference to spiritual dignity). Their honor derives from their status as guests of God, for whom all means of comfort and grace have been prepared. Thus, these verses collectively outline a holistic model of the believing personality—balancing spiritual devotion, ethical discipline, social responsibility, and inner purity—culminating in both material and spiritual reward in the Hereafter.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

In the preceding verses of this surah, various discussions were presented concerning the characteristics of the believers and the disbelievers, as well as the respective destinies of these two groups. In the verses under discussion, the focus returns to the condition of the disbelievers and their attitude of mockery and derision toward the fundamentals of Islam. Some exegetes have stated that these verses were revealed regarding groups of polytheists who, when the Prophet recited verses concerning the Resurrection before the believers, would gather from all sides and claim that, even if there were a Hereafter, their condition in that world would be superior to that of the believers—just as, in their view, their worldly condition was more favorable. In response, the Qur’an states: فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ “What is the matter with the disbelievers that they come hastening toward you?” عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ “From the right and from the left, in scattered groups?” أَيَطْمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ “Does every one of them aspire to be admitted into a Garden of bliss?” On what basis—of faith or action—do they consider themselves worthy of such a مقام? The term “مُهْطِعِينَ” denotes those who hasten forward with raised necks, eagerly observing or seeking something. The word “عِزِينَ” refers to groups or bands that gather in separate clusters. These self‑centered polytheists entertained numerous baseless assumptions. They considered their material prosperity—often acquired through unjust means—as evidence of their elevated status in the sight of God, and they extrapolated from this to claim superiority in the Hereafter. Although they did not genuinely believe in the Resurrection as presented in the Qur’an, they sometimes referred to it hypothetically, either as mockery or speculation. The Qur’an decisively refutes them: كَلَّا إِنَّا خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ “By no means! We created them from what they know.” This statement serves multiple purposes. First, it shatters their arrogance: they are reminded that their origin is a humble drop, devoid of inherent distinction. Second, it offers a rational response to their denial of resurrection—if they reflect upon their initial creation from a simple drop, they will recognize the قدرة of God to recreate them after death. Third, it exposes the absurdity of their claim to Paradise: if any honor exists, it derives from faith and righteous action, neither of which they possess. For further emphasis, the verse continues: فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ “So I swear by the Lord of the multiple easts and wests that We are surely able.” This oath indicates divine power in multiple dimensions. It may signify that God is capable not only of resurrecting them after becoming dust, but of replacing them entirely with more worthy individuals. It may also indicate that, just as God governs the precise and orderly movement of the sun across countless points of rising and setting, so too is He fully capable of restoring life or substituting one community with another. Thus, the continuation of the discourse underscores that God’s call to faith is not due to any need or limitation, but arises from the universal principle of guidance and the ultimate welfare of humanity.

In the Qur’anic verses, the expressions referring to “the East and the West” (المشرق و المغرب) appear in three different grammatical forms: singular, dual, and plural. For example, in Surah al‑Baqarah (115), the expression occurs in the singular form: وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ “Unto God belong the East and the West.” In Surah al‑Rahman (17), the dual form is used: رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ “Lord of the two Easts and the two Wests.” And in other instances, the expressions appear in the plural form, such as المشارق and المغارب. Some have mistakenly assumed a contradiction among these expressions; however, they are in fact entirely harmonious, each conveying a distinct aspect of a single reality. The explanation is as follows: The sun rises each day from a slightly different point on the horizon and sets at a correspondingly distinct point. Thus, in a sense, the number of easts and wests corresponds to the number of days in the year, giving rise to the plural expression. At the same time, among all these points of sunrise and sunset, there are two particularly distinguished extremities: one at the height of summer (the northernmost point of sunrise and sunset), and the other at the onset of winter (the southernmost point). These two extremes are known respectively as the Tropic of Cancer and the Tropic of Capricorn, and because of their distinctiveness, they are referred to specifically in the dual form (“the two Easts and the two Wests”). It has also been suggested that this duality may allude to the equinoctial points (at the beginnings of spring and autumn), when day and night are equal across the globe. Where the expression appears in the singular, it is used in a generic sense, referring collectively to the concept of east and west without emphasizing individual instances. Thus, each form—singular, dual, and plural—highlights a particular dimension of the same phenomenon. Together, they direct human attention to the ordered variations in the movement of the sun, its changing مدار, and the precise and harmonious cosmic system governing its rising and setting.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

In these verses, which constitute the final passages of Surah al‑Maʿarij, the obstinate, mocking, and hardened disbelievers are addressed in the tone of warning and threat. It is stated: فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ “So leave them to immerse themselves in vain discourse and play until they meet their Day which they are promised.” The term “يَخُوضُوا” (from khawḍ) originally signifies entering into water and is here used metaphorically for immersion in falsehood. There is no further need for argumentation and admonition, as they are neither people of rationality nor receptive to awakening. Therefore, they are left to remain engrossed in their futile discourse and childish distractions until the promised Day—the Day of Resurrection—arrives, at which point they will witness the reality for themselves. This identical expression also appears in Surah al‑Zukhruf (83). The verses then describe the attributes of that dreadful Day: يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ “The Day when they will emerge swiftly from their graves, as though they are rushing toward their نصب.” This is a striking portrayal: their rapid movement toward the Divine Court is likened to their former hastening toward idols during gatherings or ceremonies. This comparison carries an element of irony, reflecting the absurdity of their prior beliefs. “الأجداث” is the plural of “جدث,” meaning grave, while “سِرَاعًا” denotes haste. The term “نُصُب” refers to objects set up, particularly stones or idols upon which sacrifices were made, distinct from “صنم,” which denotes sculpted idols. The expression “يُوفِضُونَ” (from ifāḍah) indicates swift motion, comparable to the rapid flow of water. Further signs of that Day are mentioned: خَاشِعَةً أَبْصَارُهُمْ “their eyes will be cast down in humility,” and تَرْهَقُهُمْ ذِلَّةٌ “and abasement will cover them.” The term “تَرْهَقُهُمْ” signifies being forcibly overwhelmed or enveloped. The verse concludes: ذَلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ “That is the Day which they were promised.” Indeed, this is the very Day they once mocked, even claiming that, if it were to occur, their status would surpass that of the believers. Yet on that Day, overwhelmed by fear, shame, and humiliation, they will be unable to raise their heads. Dust of degradation will cover them, and they will be enveloped in sorrow and regret; however, such regret will be of no benefit. O Lord! Shelter us on that dreadful Day within the veil of Your mercy. O God! The snares of Satan are formidable, the inclinations of the self are dominant, and extended hopes are deceptive; therefore grant us awareness, vigilance, and steadfastness upon the path of guidance. O Lord! Include us among those believers who fulfill their covenant and remain committed to obedience to You. Amin ya Rabb al‑ʿAlamin.