Verses 36–44

Chapter 70: Al-Maʿārij (The Elevations) · Printed edition: Volume 39, pp. 23–31

فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ ٣٦ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ ٣٧ أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ ٣٨ كَلَّا ۖ إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ ٣٩ فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ ٤٠ عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ ٤١ فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ٤٢ يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ ٤٣ خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ ٤٤

36. Now what is the matter with those who disbelieve that keep staring at you,
37. [scrambling] from the right and the left in batches?
38. Does each man among them hope to be admitted to the garden of bliss?
39. Never! Indeed We have created them from what they know.
40. So I swear by the Lord of the easts and the wests that indeed We are able
41. to replace [them] by [others] better than them and We shall not be outmaneuvered.
42. So leave them to plunge [in vain] and play until they encounter their day, which they are promised:
43. the day when they emerge from the graves, hastening, as if racing toward a target,
44. with humbled eyes, overcast by abasement. That is the day they had been promised.

Introduction & Commentary

The first set of verses in this chapter talked about the hastening of punishment, and stated that its occurrence is inevitable, without any way of averting it []. That punishment is the blazing fire of hell which destroys the limbs [], and which pulls those who turned back [from the truth] and forsook [it], and amassed [wealth] and hoarded [it] ().

The second set of verses identified the cause of their damnation as the intrinsic instinct of covetousness and self-interest in humankind, which can lead them to follow their desires to the point of violating the rights of others arrogantly. That is what lands them in the everlasting fire []. It is only those who perform righteous deeds, affirm the Day of Retribution, and are apprehensive of divine punishment who will be delivered from that [quality of unbridled covetousness; ].

Here, in the third and last set of verses, God refers to the disbelievers as if He is surprised by their behavior of constantly gathering around the Prophet, turning to him from every side, and fixing their eyes on him. He addresses the Prophet: “What is wrong with these people!? Why do they surround you, keep staring at you, and never let you go? Do they expect to enter the blissful gardens of paradise even though they are disbelievers? But God has ordained that only the believers—whom He excluded in the previous verses—may enter paradise. Do they wish to outstrip and defeat God by contravening His rule and ordainment []? Never! God, Who has created them from a drop of semen, is capable of taking them away and replacing them with a better community. He can create another people—from the same material—who will worship Him and will enter His paradise” []. Then God orders the Prophet to stop debating with them, and to leave them to plunge [in vain] and play until they encounter their day, which they are promised ().

فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ ٣٦ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ ٣٧

(70:36-37) Now what (fa-mā) is the matter with those who disbelieve that keep staring (muhṭiʿīn) at you (qibalaka), [scrambling] from the right and the left in batches (ʿizīn)?

Qibal means “the direction toward which something is facing.” The letter fāʾ (lit. so, then, therefore) at the beginning of the verse is called fāʾ al-faṣīḥah (indicative, revelatory, clarifying). Majmaʿ al-bayān says:

According to al-Zajjāj, muhṭiʿ is one who sets their gaze at something or someone like an enemy. According to Abū ʿUbaydah, ihṭāʿ is synonymous with isrāʿ (to rush, to hasten). ʿIzīn means sporadic and disjointed groups. It is the plural of ʿizah.

The meaning is: “Given what was said above—that humans are destined to hell as a result of disbelief and defiance of the truth, except for the believers that were excluded—now what is with the disbelievers who assemble around you with their eyes fixed on you, in scattered clusters from right and left? Do they aspire to enter paradise? Do they think they can escape from God’s ordainment that only the righteous believers shall enter paradise?”

أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ ٣٨

(70:38) Does each man among them hope to be admitted to the garden of bliss?

This is a rhetorical question which implies a negation. The meaning is: “What makes them surround you? Does each of them hope to enter paradise despite their disbelief? Never! Because there is no chance that the disbelievers may enter paradise.”

With regards to their staring, the verse talks about them collectively, where the word muhṭiʿīn is in the plural form []. However, here it does not say, “Do they hope to enter,” but it talks about them individually: Does each man among them hope…? This is because achieving happiness and salvation depends on aspiration at the individual level. It is only such hope which can lead one to believe and do righteous deeds. The presence of an overall sense of desire in a group is not sufficient for the salvation of every member of that group.

… to be admitted (yudkhala)…: The verb here is in the passive voice, and based on the verbal pattern ifʿāl [which makes a verb transitive]. This implies that their entrance into paradise is not a matter of their own choice and will. If they are ever to enter paradise, it will be only by God’s admission and authorization. However, they will never make it there because of God’s decree that no disbeliever shall enter paradise.

Some exegetes have said: When the Prophet prayed and recited the Qur’an beside the Kaʿbah, the polytheists would gather around him in circles and batches, would listen to his recitation, and then would mock him: “If these [despicable] believers are going to enter paradise, as Muḥammad says, then we will definite make it there before them!” That was the occasion for the revelation of these verses. They would gather around the Prophet and stare at him out of utmost hostility, and in order to abuse and harass him. The polytheists neither believed in the hereafter, nor acknowledged the truth of paradise and hell. Therefore, their statement that “we will definite make it there before them” can only be out of contempt and derision.

Comment: This idea is incommensurate with the theme and tone of the verses. The previous verses were about the deprivation of people from entering paradise, with the exception of the believers. The verses talked about hell and paradise, and then asked, with a rhetorical tone of surprise: “What makes these people wish to enter paradise?” Such behavior is not characteristic of a group who had no belief in the hereafter and no regard for paradise.

This further confirms that those who disbelieve () were a group of hypocrites [in Medina] who had believed in the Prophet outwardly, and were apparently committed to his message, but then “disbelieved” due to rejecting some of the commands that were revealed to the Prophet. Their disbelief is reflected in these verses: That is because they believed and then disbelieved, so their hearts were sealed (); Do not make excuses. You have disbelieved after your belief (); So He caused hypocrisy to ensue in their hearts (). Accordingly, the verse in question concerns those who had converted to Islam, and had joined the community of the believers. They used to turn their eyes toward the Prophet from every direction in small clusters; yet they disbelieved by rejecting and ignoring some of God’s revealions to His Prophet. So here God censures them by saying that they will not benefit from being in the company of the Prophet, and should have no hopes of entering paradise. They are not among those who will be admitted there, nor can they outstrip God of His decree and contravene His will. This idea is confirmed subsequently, as we shall discuss below: We are able to replace [them] by [others] better than them ().

كَلَّا ۖ إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ ٣٩

(70:39) Never! Indeed We have created them from what (min-mā) they know.

The word “never” rejects their hope of entering paradise as long as they are disbelivers. What they know means semen, from which humans are created. This is an explanation for “never,” which is further elaborated in the following verses. The effective meaning is: “Indeed We have created them from semen, as they are well aware of it. Therefore, it is completely within Our power to take them away, and create another people instead of them—a better people, who would believe and not reject any part of God’s religion. These disbelievers cannot override Our power and enter paradise despite Our decree that no disbeliever shall enter therein, for indeed We are never subdued by anyone.”

Here are three views suggested by some exegetes:

(1) The particle min (from) in this verse is equivalent to the letter lām (for, because), which signifies justification (taʿlīl). The implied meaning is: “We have created them for the sake of what they know: to seek perfection through belief and obedience. Therefore, they must embrace faith and obey so that We may admit them to paradise. But how do they expect to be admitted there while they are disbelievers?” They would know this purpose [of their creation] through the Prophet’s teaching.

(2) The particle min (from) signifies the origin of a movement. The implied meaning is: “We began their creation from a drop of impure semen which is incommensurate with the world of sanctity and transcendence. That initial defilement must be purified through belief, obedience and the angelic qualities, so that they may be admitted to the world of transcendence. Now, what chance do these people have while they remain disbelievers?”

(3) The particle mā (what, that) indicates the genus (jins) of what is created. The implied meaning is: “We have created them as humans, which is a of a genus or species that can have knowledge and cognition. We did no create them of the genus of animals that have no intelligence or understanding. Accordingly, Our argument is complete against them [for their unwarranted disbelief].”

Comment: All these three interpretations are implausible [given the apparent text and context of the verses].

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ ٤٠ عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ ٤١

(70:40-41) So I swear by the Lord of the easts and wests that indeed We are able to replace [them] by [others] better than them and We shall not be outmaneuvered.

The easts and wests refer to the rising and setting places of the sun, which are as numerous as the days in a solar year. Every day the sun rises from a unique point and sets in a unique spot, and these exact positions are not ever repeated until the same day in the next year. It could also be that the easts and wests refer to the rising and setting places of all stars in general.

Despite its brevity, this verse includes three personal transitions: (1) While the last verse was in the first person plural (We have created them), this verse begins with a shift to the first person singular: So I swear. This transition stresses the vow by attributing it to God Himself. (2) Then the verse shifts to the third person [singular]: by the Lord of the easts and wests. Here God is referring to one of His attributes [as opposed to His essence], which is being the source of the creation of humankind, generation after generation, down the centuries. An integral element here is time, which is inseparable from the persistent creation of humans throughout the ages, and all terrestrial events occurring in the world of nature. This element is represented by referring to the constant recurrence of one sunrise after another, and one sunset after another. (3) Then the verse reverts to the first person plural: that indeed We are able. This is a majestic plural, also called the royal “we.” It signifies a sense of grandeur that is implied by the divine omnipotence.

Further, describing God as the Lord of the easts and wests proves the subsequent claim that indeed We are able. His universal Lordship means that He is the director of all events in the world. Every event is an act of God. Given this, none of His own acts can limit Him from performing another act. Nothing in His creation can prevent Him from substituting one part with a better one. Otherwise, that force would be a partner with God in His management of His creation. But He is the only God, with no partner in His Lordship. The reader should reflect on this.

… We are able to (ʿalá) replace (nubaddila) [them] by [others] better than them…: The preposition ʿalá (over, on, above) introduces the object of God’s power in We are able. The verb nubaddila is ditransitive, but only its second object is mentioned in the verse. Its first object is the pronoun “them” [referring to those who disbelieve ()]. Its omission indicates their unworthiness and lack of importance to God. The second object is “better,” which is an adjective for an omitted noun [which is qawm (people, group, community)]. The implied meaning is: “We are able to replace them (nubaddilahum) by a better people than them.” They are a better people in that they would believe in God instead of denying Him, and would follow the truth instead of rejecting it.

… and We shall not be outmaneuvered (masbūqīn, from sabaq): The verb sabaqa literally means “to outrun someone.” It is used metaphorically for defeating and subduing someone. Being masbūq (outmaneuvered, outstripped, overcome) would mean that the people could impede God from taking them away and bringing a better people instead of them.

The comparative adjective “better” (khayr) in this verse suggests that there is some good in these people, even though God may substitute them with a better community. This could be evidence for what we said above: that those who disbelieve () are the hypocrites, not the polytheists who categorically rejected the religion and denied the hereafter. The hypocrites at least paid lip service to the Islamic faith, refrained from repudiating it openly, and maintained the outward aspects of religion. So they had some level of good, as opposed to the polytheists who lacked all religious virtue.

To summarize, what follows from Indeed We have created them from what they know () up to three verses [We shall not be outmaneuvered ()] justifies the rejection implied by the word “never” (kallā, at the beginning of verse ). God’s argument in these verses is: “As they know very well, they have been created from an insignificant drop of semen. This is an ongoing process of creation, and God is the Lord and Director of all temporal events, including the creation of humankind generation after generation. Thus He is able to destroy them and substitute them by others who are worthy enough to enter paradise due to their care about religion. God’s creation of these disbelievers does not impede Him from creating better people and admitting them to paradise based on their faith. He is not compelled to admit these disbelievers into paradise. Hence, the divine ordainment—that paradise is reserved only for believers with good deeds—will never fail.”

فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ٤٢

(70:42) So leave them to plunge [in vain] (yakhūḍū, from khawḍ) and play (yalʿabū, from laʿib) until they encounter their day, which they are promised:

Here God commands the Prophet to leave the audience alone in their actions, not to insist on arguing with them, and not to tire himself in trying to admonish them. Their activities are described as khawḍ (immersion in vanity, futile speech) and laʿib (play, sport, amusement), indicating that they shall not reap any real benefit from what they do, despite all the effort and energy that they put into it. Their acts are like childish games which have no impact beyond amusing the imagination. So leave them on their own until they face their promised day, which is the Day of Resurrection. Their day indicates a special connection between the “day” and “them.” In this case, what makes it their day is that they are the ones who will be punished on that day.

يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ ٤٣

(70:43) The day when they emerge from the graves (al-ajdāth), hastening (sirāʿan), as if racing (yūfiḍūna, from īfāḍ) toward a target (nuṣub),

This verse interprets and describes their day, which they are promised (), which is the Day of Resurrection. Ajdāth is the plural form of jadath (grave, tomb). Sirāʿ is the plural of sarīʿ (fast, quick, swift). Īfāḍ is synonymous with isrāʿ (hastening, rushing, speeding). Nuṣub means a signpost which is set up (yunṣabu) in the ways to guide the travelers. Some exegetes have interpreted it as “idol,” which were set up (manṣūb) for worship. However, this is an unlikely interpretation given the Qur’an’s language.

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ ٤٤

(70:44) With humbled (khāshiʿah, from khushūʿ) eyes, overcast (tarhaquhum, from rahq) by abasement. That (dhālika) is the day they had been promised

Khushūʿ means “the resulting feeling and impression in the heart when confronting something magnificent and grandiose.” This inner quality is comparable with khuḍūʿ (humbleness, tranquility), which appears outwardly in bodily organs. Here the eyes are described as khāshiʿah, in the sense that they exhibit the humility of the heart. Rahq means “covering something with force.”

The demonstrative pronoun “that” (dhālika) refers to all the previous descriptions of that day: emerging from the graves in a rush, having humbled looks in their eyes, and being covered with humiliation.

Examining Narrations

1. Once the Messenger of God entered the Mosque [in Medina] and said [to his Companions]: Why do I see you ʿizīn—sitting in small circles as in the pre-Islamic era, where one’s back is to his brother?
2. Once the Messenger of God came by his Companions, where they were sitting in small circles. He said: Why do I see you ʿizīn?
3. Tafsīr al-Qummī says concerning Never! Indeed We have created them from what they know (): That is, from nuṭfah (semen, sperm), and then ʿalaqah (blood-clot). So I swear by the Lord of the easts (al-mashāriq) and the wests (al-maghārib) (): Mashāriq and maghārib denote the rising and setting points of the sun in the winter and the summer.
4. Imam ʿAlī said: The sun has 360 places of rising (sing. mashriq) and 360 places of setting (sing. maghrib). Once it rises on any day, it does not return to it until the same day next year.
5. Tafsīr al-Qummī says concerning the day when they emerge from al-ajdāth, hastening (): That is, from the graves. As if racing toward a target (): They are called toward a caller. Overcast (tarhaquhum) by abasement (): It means they are struck and afflicted by humiliation (tuṣībuhum).

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1. Fāʾ al-faṣīḥah indicates an omission of a clause or sentence which can be inferred from the context. It often implies: “Given what was said above…” More precisely, fāʾ al-faṣīḥah indicates a conditional sentence, where the introductory clause (protasis) is omitted, and only the complement (apodosis) is stated. The omitted protasis can be inferred from the previous discussion, while the resulting concision enhances the eloquences of the speech. The implied meaning is: “Now, if it is the case that those who pray will be held in honor, then what is the matter with those who disbelieve?”

   In his introduction to the chapter, the author identified the fāʾ in this verse as fāʾ al-tafrīʿ, which can be translated as “therefore, thus, so, then.” Fāʾ al-faṣīḥah is a specific type of fāʾ al-tafrīʿ. (Trans.) ↩︎

2. This sentence can be interpreted in two ways: (1) The other Qur’anic usages of nuṣub (and other derivatives from the same root) do not support this meaning. (2) It is unlikely of God’s speech to use the imagery of the idolaters’ attraction to their idols in order to describe people’s hastening on the Day of Resurrection. (Trans.) ↩︎

3. Al-Durr al-manthūr, on the authority of ʿAbd b. Ḥumayd, on the authority of ʿUbādat b. Anas. ↩︎

4. Al-Durr al-manthūr, on the authority of Ibn Mardawayh, on the authority of Abū Hurayrah. The same idea is also narrated from Jābir b. Samurah. ↩︎

5. Maʿānī al-akhbār, via its chain of narration, on the authority of ʿAbd-Allāh b. Abī Ḥammād, via an unconnected chain of transmission (marfūʿ). ↩︎