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Ayah
Word by Word
مِّنَ
From
ٱللَّهِ
Allah
ذِي
Owner
ٱلۡمَعَارِجِ
(of) the ways of ascent
مِّنَ
From
ٱللَّهِ
Allah
ذِي
Owner
ٱلۡمَعَارِجِ
(of) the ways of ascent
Translation
(A Penalty) from Allah, Lord of the Ways of Ascent.
Tafsir
from God (mina'Llaahi is semantically connected to waaqi'in, 'impending'), Lord of the Ascensions, the ascension routes of the angels, which are the skies.
Tafsir of Surah Al-Maarij
A Request to hasten the Day of Judgement
Allah says that,
سَأَلَ سَايِلٌ 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,
وَيَسۡتَعۡجِلُونَكَ بِالۡعَذَابِ وَلَن يُخۡلِفَ اللَّهُ وَعۡدَهُ
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 سَايِلٌ 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 سَايِلٌ
(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 الۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةً مِّنَ السَّمَأءِ أَوِ ايۡتِنَا 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,
وَاقِعٍ
لِّلۡكَافِرينَ
about to befall (Waqi`) upon the disbelievers,
means, it is waiting in preparation for the disbelievers.
Ibn `Abbas said, Waqi` means coming.
لَيۡسَ 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 الۡمَعَارِجِ
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
تَعۡرُجُ الۡمَلَيِكَةُ وَالرُّوحُ إِلَيۡهِ
the angels and the Ruh Ta`ruju to Him,
Abdur-Razzaq reported from Ma`mar from Qatadah,
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,
فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ 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,
فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ 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,
تَعۡرُجُ الۡمَلَيِكَةُ وَالرُّوحُ إِلَيۡهِ فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ 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 say,
مَنۡ كَانَتۡ لَهُ إِبِلٌ لَا يُعۡطِي حَقَّهَا فِي نَجۡدَتِهَا وَرِسۡلِهَا
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 عُسۡرِهَا وَيُسۡرِهَا
فَإِنَّهَا تَأۡتِي يَوۡمَ الۡقِيَامَةِ كَأَغَذِّ مَا كَانَتۡ وَأَكۡثَرِهِ وَأَسۡمَنِهِ وَاشَرِهِ ثُمَّ يُبۡطَحُ لَهَا بِقَاعٍ قَرۡقَرٍ فَتَطَوُهُ بِأَخۡفَافِهَا فَإِذَا جَاوَزَتۡهُ أُخۡرَاهَا أُعِيدَتۡ عَلَيۡهِ أُولَاإهَا فِي يَوۡم كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ سَنَةٍ
حَتۡى يُقۡضَى بَيۡنَ النَّاسِ فَيَرَى سَبِيلَهُ
وَإِذَا كَانَتۡ لَهُ بَقَرٌ لَاإ يُعۡطِي حَقَّهَا فِي نَجۡدَتِهَا وَرِسۡلِهَا فَإِنَّهَا تَأۡتِي يَوۡمَ الۡقِيَامَةِ كَأَغَذِّ مَا كَانَتۡ وَأَكۡثَرِهِ وَأَسۡمَنِهِ وَاشَرِهِ ثُمَّ يُبۡطَحُ لَهَا بِقَاعٍ قَرۡقَرٍ فَتَطَوُهُ كُلُّ ذَاتِ ظِلۡفٍ بِظِلۡفِهَا وَتَنۡطَحُهُ كُلُّ ذَاتِ قَرۡنٍ بِقَرۡنِهَا لَيۡسَ فِيهَا عَقۡصَاءُ وَلَاإ عَضۡبَاءُ إِذَا جَاوَزَتۡهُ أُخۡرَاهَا أُعِيدَتۡ عَلَيۡهِ أُولَاإهَا فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ سَنَةٍ
حَتۡى يُقۡضَى بَيۡنَ النَّاسِ فَيَرَى سَبِيلَهُ
وَإِذَا كَانَتۡ لَهُ غَنَمٌ لَاإ يُعۡطِي حَقَّهَا فِي نَجۡدَتِهَا وَرِسۡلِهَا فَإِنَّهَا تَأۡتِي يَوۡمَ الۡقِيَامَةِ كَأَغَذِّ مَا كَانَتۡ وَأَسۡمَنِهِ وَاشَرِهِ حَتۡى يُبۡطَحَ لَهَا بِقَاعٍ قَرۡقَرٍ فَتَطَوُهُ كُلُّ ذَاتِ ظِلۡفٍ بِظِلۡفِهَا وَتَنۡطَحُهُ كُلُّ ذَاتِ قَرۡنٍ بِقَرۡنِهَا لَيۡسَ فِيهَا عَقۡصَاءُ وَلَاإ عَضۡبَاءُ إِذَا جَاوَزَتۡهُ أُخۡرَاهَا أُعِيدَتۡ عَلَيۡهِ أُولَاإهَا فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ سَنَةٍ
حَتۡى يُقۡضَى بَيۡنَ 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 said,
مَا مِنۡ صَاحِبِ كَنۡزٍ لَاا يُوَدِّي حَقَّهُ إِلاَّ جُعِلَ صَفَايِحَ يُحۡمَى عَلَيۡهَا فِي نَارِ جَهَنَّمَ
فَتُكۡوَى بِهَا جَبۡهَتُهُ وَجَنۡبُهُ وَظَهۡرُهُ حَتۡى يَحۡكُمَ اللهُ بَيۡنَ عِبَادِهِ فِي يَوۡم كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ سَنَةٍ مِمَّا تَعُدُّونَ ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الۡجَنَّةِ 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,
الۡخَيۡلُ لِثَلَثَةٍ
لِرَجُلٍ أَجۡرٌ وَلِرَجُلٍ سِتۡرٌ وَعَلَى رَجُلٍ وِزۡر
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,
حَتۡى يَحۡكُمَ اللهُ بَيۡنَ عِبَادِهِ فِي يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ 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,
فَاصۡبِرۡ صَبۡرًا جَمِيلًا
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,
يَسۡتَعۡجِلُ بِهَا الَّذِينَ لَا يُوۡمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواۡ مُشۡفِقُونَ مِنۡهَا وَيَعۡلَمُونَ أَنَّهَا الۡحَقُّ
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,
إِنَّهُمۡ يَرَوۡنَهُ بَعِيدًا
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 قَرِيبًا
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.
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