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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 70. Al-Ma'arij
Verses [Section]: 1-35[1], 36-44 [2]

Quran Text of Verse 1-35
70. Al-Ma'arijبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِسَاَلَAskedسَآىِٕلٌۢa questionerبِعَذَابٍfor a punishmentوَّاقِعٍۙbound to happen لِّلْكٰفِرِیْنَTo the disbelieversلَیْسَnotلَهٗof itدَافِعٌۙany preventer مِّنَFromاللّٰهِAllahذِیOwnerالْمَعَارِجِؕ(of) the ways of ascent تَعْرُجُAscendالْمَلٰٓىِٕكَةُthe Angelsوَ الرُّوْحُand the Spiritاِلَیْهِto Himفِیْinیَوْمٍa Dayكَانَ[is]مِقْدَارُهٗits measureخَمْسِیْنَ(is) fiftyاَلْفَthousandسَنَةٍۚyear(s) فَاصْبِرْSo be patientصَبْرًاa patienceجَمِیْلًا good اِنَّهُمْIndeed theyیَرَوْنَهٗsee itبَعِیْدًاۙ(as) far off وَّ نَرٰىهُBut We see itقَرِیْبًاؕnear یَوْمَ(The) Dayتَكُوْنُwill beالسَّمَآءُthe skyكَالْمُهْلِۙlike molten copper وَ تَكُوْنُAnd will beالْجِبَالُthe mountainsكَالْعِهْنِۙlike wool وَ لَاAnd notیَسْـَٔلُwill askحَمِیْمٌa friendحَمِیْمًاۚۖ(of) a friend 70. Al-Ma'arij Page 569یُّبَصَّرُوْنَهُمْ ؕThey will be made to see each otherیَوَدُّWould wishالْمُجْرِمُthe criminalلَوْifیَفْتَدِیْhe (could be) ransomedمِنْfromعَذَابِ(the) punishmentیَوْمِىِٕذٍۭ(of) that Dayبِبَنِیْهِۙby his children وَ صَاحِبَتِهٖAnd his spouseوَ اَخِیْهِۙand his brother وَ فَصِیْلَتِهِAnd his nearest kindredالَّتِیْwhoتُـْٔوِیْهِۙsheltered him وَ مَنْAnd whoeverفِی(is) onالْاَرْضِthe earthجَمِیْعًا ۙallثُمَّthenیُنْجِیْهِۙit (could) save him كَلَّا ؕBy no means!اِنَّهَاIndeed it (is)لَظٰیۙsurely a Flame of Hell نَزَّاعَةًA removerلِّلشَّوٰیۚۖof the skin of the head تَدْعُوْاInvitingمَنْ(him) whoاَدْبَرَturned his backوَ تَوَلّٰیۙand went away وَ جَمَعَAnd collectedفَاَوْعٰی and hoarded اِنَّIndeedالْاِنْسَانَthe manخُلِقَwas createdهَلُوْعًاۙanxious اِذَاWhenمَسَّهُtouches himالشَّرُّthe evilجَزُوْعًاۙdistressed وَّ اِذَاAnd whenمَسَّهُtouches himالْخَیْرُthe goodمَنُوْعًاۙwithholding اِلَّاExceptالْمُصَلِّیْنَۙthose who pray الَّذِیْنَThose whoهُمْ[they]عَلٰیatصَلَاتِهِمْtheir prayerدَآىِٕمُوْنَ۪ۙ(are) constant وَ الَّذِیْنَAnd those whoفِیْۤinاَمْوَالِهِمْtheir wealthحَقٌّ(is) a rightمَّعْلُوْمٌ۪ۙknown لِّلسَّآىِٕلِFor the one who asksوَ الْمَحْرُوْمِ۪ۙand the deprived وَ الَّذِیْنَAnd those whoیُصَدِّقُوْنَaccept (the) truthبِیَوْمِ(of the) Dayالدِّیْنِ۪ۙ(of) the Judgment وَ الَّذِیْنَAnd those whoهُمْ[they]مِّنْofعَذَابِ(the) punishmentرَبِّهِمْ(of) their Lordمُّشْفِقُوْنَۚ(are) fearful اِنَّIndeedعَذَابَ(the) punishmentرَبِّهِمْ(of) your Lordغَیْرُ(is) notمَاْمُوْنٍ to be felt secure (of) وَ الَّذِیْنَAnd those whoهُمْ[they]لِفُرُوْجِهِمْtheir modestyحٰفِظُوْنَۙ(are) guardians اِلَّاExceptعَلٰۤیfromاَزْوَاجِهِمْtheir spousesاَوْorمَاwhatمَلَكَتْthey possessاَیْمَانُهُمْrightfullyفَاِنَّهُمْthen indeed, theyغَیْرُ(are) notمَلُوْمِیْنَۚblameworthy فَمَنِBut whoeverابْتَغٰیseeksوَرَآءَbeyondذٰلِكَthatفَاُولٰٓىِٕكَthen thoseهُمُ[they]الْعٰدُوْنَۚ(are) the transgressors وَ الَّذِیْنَAnd those whoهُمْ[they]لِاَمٰنٰتِهِمْof their trustsوَ عَهْدِهِمْand their promiseرٰعُوْنَ۪ۙ(are) observers وَ الَّذِیْنَAnd those whoهُمْ[they]بِشَهٰدٰتِهِمْin their testimoniesقَآىِٕمُوْنَ۪ۙstand firm وَ الَّذِیْنَAnd those whoهُمْ[they]عَلٰیonصَلَاتِهِمْtheir prayerیُحَافِظُوْنَؕkeep a guard اُولٰٓىِٕكَThoseفِیْ(will be) inجَنّٰتٍGardensمُّكْرَمُوْنَؕ۠honored
Translation of Verse 1-35
In the name of Allah, The Kind, The Compassionate

(70:1) An inquirer inquires concerning the chastisement bound to befall.1

(70:2) For the unbelievers of which there is no averter.

(70:3) From Allah, the Lord of the Stairways.2

(70:4) Angels and the Ruh3 ascend up to Him in a day the measure whereof is fifty thousand years.4

(70:5) So, be patient with a graceful patience.

(70:6) They do see it as far off.

(70:7) But We see it quite close.

(70:8) The day the heaven will be like murky oil.

(70:9) And the mountains will be like (colored) flakes of wool.5

(70:10) No loyal friend will inquire after a loyal friend.

(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.).