Surah Al-Ma'arij 70:1-35 - Quran Translation Commentary

(70:11) (Although) they are shown them.⁶ The criminal will wish, if only he could redeem himself from the chastisement of the day by ransoming his children.

(70:12) And his wife, and his brother.

(70:13) And the kin who shelter him (now).

(70:14) And whosoever is on the earth, all together, so that it could deliver him.

(70:15) By no means! It is indeed a blazing fire.⁷

(70:16) Snatching away the limbs.⁸

(70:17) Inviting him who turned back and retreated.⁹

(70:18) Who amassed and hoarded.¹⁰

(70:19) Surely, man has been created fretful.¹¹

(70:20) When evil touches him, (he is) lamenting.

(70:21) And when good touches him, (he is) niggardly.

(70:22) Save those who Pray.¹²

(70:23) Those who are consistent in their Prayers.¹³

(70:24) And those in whose wealth is a well-known right (for others) .¹⁴

(70:25) For the beggars and the deprived.¹⁵

(70:26) And those who testify to the Day of Reckoning.

(70:27) And those who are fearful of their Lord’s punishment.

(70:28) Surely, the punishment of their Lord is not a thing to feel secure from.

(70:29) And those who guard their private parts.

(70:30) Save from their wives or what their right hands own, then they are un-blameworthy.

(70:31) But whoever sought beyond that, they are the transgressors.

(70:32) And those who are mindful of their trusts¹⁶ and their covenant.

(70:33) And those who stand firm by their testimonies.¹⁷

(70:34) And those who guard their Prayers.¹⁸

(70:35) They will be in gardens - honored.

Commentary

1. It was Nadr b. al-Harith who had said,

“O Allah, if this is the Truth from You, then rain down upon us stones from the heaven or bring us a painful chastisement” (Kashshaf, Razi). The report is in Nasa’i (Ibn Kathir). The report is also in Al-Faryabi, `Abd b. Humayd and Hakim who declared it trustworthy (Shawkani).

Some others have also been named. However, it was Nadr b. al-Harith and `Uqbah b. abi Mu`ayt, (and none others named) who were killed after having been taken prisoners at Badr (Qurtubi).

2. While Ibn `Abbas and Qatadah explained the textual “ma`arij” as possessor of Exaltedness and Excellences, Mujahid explained it as Stairway. “Ranks” is another interpretation. It comes from Ibn `Abbas (Ibn Jarir, Ibn Kathir).

It is called “ma`arij (singular “mi`raj), meaning “stairways” because angels use them to climb up (Razi from Ibn `Abbas, Qurtubi). There have been other explanations (Qurtubi).

3. Some scholars have thought that the allusion is to Jibril, but spirits of the humankind could also have been meant (Ibn Kathir).

4. There are two interpretations. Mujahid said that the allusion is to the travel distance between the lowest earth and the highest heaven which happens to be fifty thousand years; while Ibn `Abbas, `Ikrimah, Mujahid, Dahhak and others said that the allusion is to the length of the Day of Reckoning which will be fifty thousand years (Ibn Jarir, Ibn Kathir).

Some ahadith also refer to the length of the Judgment Day as fifty thousand years (Ibn Kathir).

Shawkani adds: This does not contradict with another verse which says,

“And surely, a day with your Lord is like a thousand years by your count.” That is, by using the term “by your count” this ayah is speaking of this world’s day, of which thousand years are no more than a day for the Lord. However, Ibn Jarir and Razi add: for the believers the length of that Day will be quite short. The Prophet said,

On the authority of Abu Sa`id al-Khudri, the terribly long length of the Judgment-day was mentioned before the Prophet, he remarked, “By Him in whose hands is my life, it will be quite short for a believer to the extent that it will be shorter than an obligatory Prayer he used to offer in the world.”

The above hadith is also in Ahmed but which Haythami declared weak. However, Ibn Hibban placed it in his Sahih collection (Au.).

5. The mountains will undergo several color-changes during the Final Hour, which explains their various descriptions at various places in the Qur’an (Au.).

6. Although they will be shown one another, they would like to flee from each other, rather than help out each other (Ibn Jarir).

7. Some scholars have said that “Laza” is one of the names of Hell (Ibn Jarir).

8. “Shawa” is for hands, legs, head and skin. But quite a few have thought that the allusion is to the fire eating off the skins of the face, head and limbs (Ibn Jarir, Shawkani from the language experts and others).

9. Yusuf Ali comments: “The analysis of sin is given in four master-strokes, of which the first two refer to the will or psychology of the sinner, and the last two to the use he makes of the good things of this life. (1) Sin begins with turning your back to the Right, refusing to face it squarely, running away from it whether from cowardice or indifference. (2) But Conscience and the sense of Right will try to prevent the flight; the Grace of Allah will meet the sinner at all corners and try to reclaim him; the hardened sinner will deliberately turn away his face from it, insult it, and reject it. (3) The result of this psychology will be that he will abandon himself to greed, to the collection of riches, and the acquisition of material advantages to which he is not entitled; this may involve hypocrisy, fraud, and crime. (4) Having acquired the material advantages, the next step will be to keep others out of them, to prevent hoarded wealth from fructifying by circulation, to conceal it from envy or spite. This is the spiritual Rake’s Progress.”

10. It is reported that in view of this verse, `Abdullah b. `Ukaym would not tie the string around his cash pouch (Ibn Jarir).

11. “Halu`” is a fretful, greedy person (Ibn Jarir from the Salaf).

12. This is one of the strongest of evidences that good deeds enjoy profound influence on a man’s moral and spiritual condition. They help a man bear what others cannot, as we can see examples all around us (Thanwi).

13. Allah approves of those, who even if they pray little, are consistent and steadfast. The Prophet said in a report of Bukhari and others,

On `A’isha’s authority, the Prophet said, “Be moderate and get as close as possible (to the ideal) and know that none of you will enter Paradise on the strength of his deeds; and that the most approved of the deeds in Allah’s sight are those performed consistently, even if little.”

14. That is, zakah. However, many of the Salaf have said that,

i.e., there are rights in the wealth apart from the zakah (Ibn Jarir).

15. The Salaf have explained that “al-mahrum” is someone who fails in his every venture, to sit back defeated and distressed (Ibn Jarir).

16. All that the Shari`ah has made obligatory, whether beliefs, words, states, deeds, people’s rights extending from wife, children, neighbors, the poor and the rest of mankind, are all trusts placed in the hands of a believer. They include by default what man possesses of Allah’s direct bestowals such as the body, health, etc. Whoever used them in places disallowed, did not honor the trust placed in him (Alusi).

17. Such as, their testimony of Allah’s oneness (Au.).

18. Doing the Prayers regularly and consistently is one thing, and to be doing it rightly is another. The allusion by guarding the Prayers is to do them on time, diligently and correctly with the heart and the soul in full attention (Au.).