70:2 Al-Ma'aarij (The Ascending Stairways)

[لِلْكَافِرينَ } لاستحقاقهم له بكفرهم وعنادهم { لَيْسَ لَهُ دَافِعٌ مِنَ اللَّهِ } أي: ليس لهذا العذاب الذي استعجل به من استعجل، من متمردي المشركين، أحد يدفعه قبل نزوله، أو يرفعه بعد نزوله، وهذا حين دعا النضر بن الحارث القرشي أو غيره من المشركين فقال: { اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم } إلى آخر الآيات.

أي على الكافرين. وهو النضر بن الحارث حيث قال: "اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم" [الأنفال: 32] فنزل سؤاله, وقتل يوم بدر صبرا هو وعقبة بن أبي معيط; لم يقتل صبرا غيرهما; قاله ابن عباس ومجاهد. وقيل: إن السائل هنا هو الحارث بن النعمان الفهري. وذلك أنه لما بلغه قول النبي صلي الله عليه وسلم في علي رضي الله عنه: (من كنت مولاه فعلي مولاه) ركب ناقته فجاء حتى أناخ راحلته بالأبطح ثم قال: يا محمد, أمرتنا عن الله أن نشهد أن لا إله إلا الله وأنك رسول الله فقبلناه منك, وأن نصلي خمسا فقبلناه منك, ونزكي أموالنا فقبلناه منك, وأن نصوم شهر رمضان في كل عام فقبلناه منك, وأن نحج فقبلناه منك, ثم لم ترض بهذا حتى فضلت ابن عمك علينا! أفهذا شيء منك أم من الله؟! فقال النبي صلي الله عليه وسلم: (والله الذي لا إله إلا هو ما هو إلا من الله) فولى الحارث وهو يقول: اللهم إن كان ما يقول محمد حقا فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم. فوالله ما وصل إلى ناقته حتى رماه الله بحجر فوقع على دماغه فخرج من دبره فقتله; فنزلت: "سأل سائل بعذاب واقع" الآية. وقيل: إن السائل هنا أبو جهل وهو القائل لذلك, قال الربيع. وقيل: إنه قول جماعة من كفار قريش. وقيل: هو نوح عليه السلام سأل العذاب على الكافرين. وقيل: هو رسول الله صلي الله عليه وسلم أي دعا عليه السلام بالعقاب وطلب أن يوقعه الله بالكفار; وهو واقع بهم لا محالة. وأمتد الكلام إلى قوله تعالى: "فاصبر صبرا جميلا" [المعارج: 5] أي لا تستعجل فإنه قريب. وإذا كانت الباء بمعنى عن - وهو قول قتادة - فكأن سائلا سأل عن العذاب بمن يقع أو متى يقع. قال الله تعالى: "فاسأل به خبيرا" [الفرقان: 59] أي سل عنه. وقال علقمة: فإن تسألوني بالنساء فإنني بصير بأدواء النساء طبيب أي عن النساء. ويقال: خرجنا نسأل عن فلان وبفلان. فالمعنى سألوا بمن يقع العذاب ولمن يكون فقال الله: "للكافرين". قال أبو علي وغيره: وإذا كان من السؤال فأصله أن يتعدى إلى مفعولين ويجوز الاقتصار على أحدهما. وإذا اقتصر على أحدهما جاز أن يتعدى إليه بحرف جر; فيكون التقدير سأل سائل النبي صلي الله عليه وسلم أو المسلمين بعذاب أو عن عذاب. ومن قرأ بغير همز فله وجهان: أحدهما: أنه لغة في السؤال وهي لغة قريش; تقول العرب: سال يسال; مثل نال ينال وخاف يخاف. والثاني: أن يكون من السيلان; ويؤيده قراءة ابن عباس "سال سيل". قال عبد الرحمن بن زيد: سال واد من أودية جهنم يقال له: سائل; وقول زيد بن ثابت. قال الثعلبي: والأول أحسن; كقول الأعشى في تخفيف الهمزة: سالتاني الطلاق إذ رأتاني قل مالي قد جئتماني بنكر وفي الصحاح: قال الأخفش: يقال خرجنا نسأل عن فلان وبفلان. وقد تخفف همزته فيقال: سال يسال. وقال: ومرهق سال إمتاعا بأصدته لم يستعن وحوامي الموت تغشاه المرهق: الذي أدرك ليقتل. والأصدة بالضم: قميص صغير يلبس تحت الثوب. المهدوي: من قرأ "سال" جاز أن يكون خفف الهمزة بإبدالها ألفا, وهو البدل على غير قياس. وجاز أن تكون الألف منقلبة عن واو على لغة من قال: سلت أسال; كخفت أخاف. النحاس: حكى سيبويه سلت أسال; مثل خفت أخاف; بمعنى سألت. وأنشد: سالت هذيل رسول الله فاحشة ضلت هذيل بما سالت ولم تصب ويقال: هما يتساولان. المهدوي: وجاز أن تكون مبدلة من ياء, من سال يسيل. ويكون سايل واديا في جهنم; فهمزة سايل على القول الأول أصلية, وعلى الثاني بدل من واو, وعلى الثالث بدل من ياء. القشيري: وسائل مهموز; لأنه إن كان من سأل بالهمز فهو مهموز, وإن كان من غير الهمز كان مهموزا أيضا; نحو قائل وخائف; لأن العين اعتل في الفعل واعتل في اسم الفاعل أيضا. ولم يكن الاعتلال بالحذف لخوف الالتباس, فكان بالقلب إلى الهمزة, ولك تخفيف الهمزة حتى تكون بين بين. "واقع" أي يقع بالكفار بين أنه من الله ذي المعارج.

Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

A Request to hasten the Day of Judgement

سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ

(A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement,

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ

(And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. Al-`Awfi reported from Ibn `Abbas concerning the Ayah,

سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ

(A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement

سَأَلَ سَآئِلٌ

(A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying,

اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

(O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement,

وَاقِعٍلِلْكَـفِرِينَ

(about to befall (Waqi`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn `Abbas said, "Waqi` means coming."

لَيْسَ لَهُ دَافِعٌ

(which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says,

مِّنَ اللَّهِ ذِي الْمَعَارِجِ

(From Allah, the Lord of the ways of ascent (Al-Ma`arij).)

The Tafsir of "Lord of the ways of ascent

`Ali bin Abi Talhah reported from Ibn `Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement,

تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ

(The angels and the Ruh Ta`ruju to Him) `Abdur-Razzaq reported from Ma`mar from Qatadah that Ta`ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves.

The Meaning of "a Day the measure whereof is fifty thousand years

Concerning Allah's statement,

فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn `Abbas that he said concerning the Ayah,

فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn `Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from `Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah,

تَعْرُجُ الْمَلَـئِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

(The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu `Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani `Amir bin Sa`sa`ah passed and it was said: `This man is the wealthiest man of Bani `Amir.' So Abu Hurayrah said, `Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, `I have been informed that you are a man of great wealth.' The man from Bani `Amir replied, `Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, `Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, `O Abu Hurayrah what is this' Abu Hurayrah replied, `I heard the Messenger of Allah ﷺ say,

«مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا»

(Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, `O Messenger of Allah! What is their Najdah and Risl' He said,

«فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتْى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتْى يُقْضَى بَيْنَ النَّاسِ فَيَرَى سَبِيلَه»

(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani `Amir said, `What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, `It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding."' This Hadith was also recorded by Abu Dawud and An-Nasa'i.

A Different Version of this Hadith

Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,

«مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَى بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْم كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»

(There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet also added,

«الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْر»

(The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement,

«حَتْى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَة»

(Until Allah judges between His servants on a day whose measurement is fifty thousand years.)

Instructing the Prophet to have Patience Then

Allah says,

فَاصْبِرْ صَبْراً جَمِيلاً

(So be patient, with a good patience.) meaning, `be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah,

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ

(Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) Thus, Allah says,

إِنَّهُمْ يَرَوْنَهُ بَعِيداً

(Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba`id" here means that which is impossible to occur.

وَنَرَاهُ قَرِيباً

(But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

— which in the case of the disbelievers none can avert this was al-Nadr b. al-Hārith who said ‘O God if this be indeed the truth from You … then rain down upon us stones from the heaven’ Q. 832

The disbelievers used to come to the Holy Prophet ﷺ in groups mocking at the Muslims, and denying the Islamic beliefs, including Resurrection. But at the same time, they used to claim, in ironical style, that they would enter the Paradise, and enjoy its bliss. This verse refers to this attitude of the disbelievers.

Since their pretended aspiration to enter Paradise was merely a mockery, and in fact they intended to deny Resurrection, their denial is refuted in this verse by saying that admittedly Allah has created them from a lifeless drop of semen, as they knew it well, and a drop of semen is more difficult to be transformed into a perfect human being. If Allah has power to make it a living man, how easy it is for Him to give life to a dead body! Still, they do not believe in Resurrection. Then, how can they enter Paradise?' (Muhammad Taqi Usmani)

Commentary

سَأَلَ سَائِلٌ (A demanding person has asked for the punishment that is going to befall....70:1). The Arabic word suwal/su'al means to 'ask a question'. The word is used in more than one sense: [ 1] It could mean to inquire about something. In this sense, the Arabic word is followed by the preposition 'an' [ about ]; and [ 2] It is used in the sense of 'request'. In this sense, the word is followed by the preposition 'bi' [ for ] as in this instance.

Nasa'i transmits a narration from Sayyidna Ibn ` Abbas ؓ that this demanding person was Nadr Ibn Harith. In rejecting the Qur'an and the Prophet ﷺ ، he daringly demanded:

اللَّـهُمَّ إِن كَانَ هَـٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ‌ عَلَيْنَا حِجَارَ‌ةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

'0 Allah, if this be indeed the truth [ revealed ] from You, then, rain down upon us stones from the heavens, or bring upon us a painful punishment. [ 8:32]

The result of this demand was that Nadr Ibn Harith was killed by Muslims in the Battle of Badr. (Mazhari, citing the narration of Ibn Abi Hatim). The Qur'an, further setting down the factual position of the demanded punishment, says that the punishment is inevitable and will most certainly occur in this world or in the Hereafter or in both the worlds. It cannot be averted. The impending punishment is from Allah, the Lord of the stairways. The last statement is also the proof of the preceding statement, in that the punishment is from the Lord of the Ascending Steps. It is not possible for anyone to avert it.

The word ma’ arij is the plural of mi` raj or mi'raj. It means a 'ladder or a staircase, having steps for reaching high places. The Divine attribute given in this verse as 'dhil-ma’ arij' [ Lord of the stairways ] means that He is the Lord of high degrees. This is the interpretation given by Said Ibn Jubair. Sayyidna Ibn Masud ؓ says that these stairways or higher rungs are seven heavens one above another, and 'dhil-ma’ arij' means 'dhis-samawat', that is to say, malik-us-samawat [ Lord of the heavens ].