Islamica

Surah Al-Maarij

The Lofty Stations

Introduction

Name of Chapter and Reason for its Name

The name of this chapter is Surah Al-Maarij. Maarij is the plural form of the word maraj, which means the mode of ascension or the place of ascension, i.e. ascending to the next level from a previously lower level. This word appears in the 3rd verse, and another form of it with the same meaning appears in the 4th verse. [1], Volume 8, Page 235)) [2], Volume 4, Page 960))

The name of this chapter ‘The Lofty Stations’ is eluded to in these verses, and they show that what is meant by Maarij is ascending levels and stations that are graded according to the values and virtues of pure beliefs and rightful actions. In this way, Allah has both low and elevated stations, with the higher stations being grander than those that are lower than it. Angels and the Spirit are given stations and positions according to their proximity and closeness to Allah. [3], Volume 10, Page 530)) [4]

When it is said that the angels and the Spirit will ascend to Allah on the Day of Judgement, it is meant that they will return to Allah, just like the rest of His creations. [5]

Chapter Number

Surah Al-Maarij is the 70th chapter of the Quran.

Number of Verses

The commonly accepted opinion for this chapter is that it contains 44 verses. [6] [7] However, it has also been mentioned that this chapter has 43 verses according to non-Shaami grammarians, as they consider the 3rd and 4th verses to be one verse. In contrast to this, the Shaami grammarians view them as two separate verses and therefore say that this chapter has 44 verses. [8] Place of Revelation

Most Quranic exegetes are of the opinion that this entire chapter was revealed in Mecca. [6] [7] It has also been said that verse number 24 was revealed in Medina, but the others were all revealed in Mecca. [8]

Content

Important Concepts in this Chapter

The main theme of this chapter is the describing of the punishments that await the unbelievers on the Day of Judgement. It begins by narrating a question concerning the punishments of Allah, and indicates that these punishments have already been prepared and there is nothing that can prevent them from occurring. It further goes on to show that these punishments are close, not distant as the unbelievers imagine them to be. It then continues, after explaining the characteristics and punishments of that day, by exempting the believers who perform their religious duties and personal responsibilities. [9]

Verse 6-7

The occurrences of events on the Day of Judgement. The unbelievers view the Day of Judgement to be something distant or impossible, whereas the believers view it as something real and close. [10] It is because the unbelievers do not believe in the reality of the Day of Judgement, nor in the occurrence of punishment, and that causes them to view it as something far-fetched. [11]

Verses 10-14

Explaining the conditions and difficulties that the unbelievers will experience on the Day of Judgement. These verses point towards the difficulties that sinners will face on the Day of Judgement. On that day, a person will so preoccupied with one’s own salvation that one will not even bother to ask about one’s own children, let alone the near relatives about their conditions; in fact everyone will be willing to sacrifice others and all of humanity just so that one may achieve respite and salvation on that day. [12] [13] [14]

Verses 19-21

Low morality and the cause of man’s destruction. In these verses Allah mention about gluttony or extreme greed, an evil moral characteristic that is the cause of a person’s hardships and eventual destruction. The nature of a glutinous and impatient person has been created in such a way that whenever a calamity falls upon him, he becomes very uneasy and edgy; however, whenever some sort of wealth comes into his possession, he becomes very stingy. [15] In other words, these verses point towards that characteristic of gluttony, which is the initial cause of a person becoming forgetful of Allah and causes him to become more concerned with acquiring and hoarding wealth rather than anything else, and one which will eventually lead a person into the fire of Hell. This very characteristic, which in the wisdom of Allah was created as a means for man to acquire goodness and as a source of gaining salvation, can end up being the very cause of his destruction (if not used properly). [16]

The next several verses from 22-35 describe the characteristics of those who will be exempted from the Hell-fire. Verses 22-23: Prayer is an action which can help a person keep away from disliked traits such as greed, and it also guides one towards Allah. [17] What is meant by ‘the prayerful’ are those individuals who are constant in their prayers and do not take times of the prayers lightly. [18] [14] The part of the verse which says “except the prayerful” shows that from among all of the excellent qualities of a believer that will be mentioned, prayer has a special attribute that enables it to be singled out and is the best of actions. [19]

Verses 24-25

These verses speak about those individuals who have put aside a certain portion of their wealth for those who are in need. [17] What is meant by “a known right” is the compulsory alms payment or zakat. [18] [14]

Verse 26

Those people who are certain about the concept of Resurrection and the accounting that will occur on the Day of Judgement. [17]

Verses 27-28

These two verses describes the conditions of the believers, who, on that day will be apprehensive and fearful of their Lords punishment. [17]

Verses 29-31

These verses are about those people who protect their private parts from exceeding Allah’s limits. [17]

Verse 32

Talks about those people who are not treacherous in the returning of trusts, and they keep their promises. [17] What is intended by trusts is anything that a person has the responsibility of protecting and executing such as wills, gifts, government…etc. [14]

Verse 33

This verse makes mention about those people who are firm in their testimonies, when they are summoned to provide it, they do so. [14]

Verse 34

Speaks about those individuals who, in regards to the times and pillars of the prayers, are very observant of them, just as they are in respect to the obligatory and recommended actions of the prayer, [17] and they are immaculate in its performance. [14] The great importance of prayer is shown by this group of verses where both in the beginning and ending of them, prayer is mentioned. [20]

Verse 35

Mentions that all of those individuals who have acquired the aforementioned characteristics will abide in the gardens of Paradise with praise and honour. [20]

Verses 38-39

Refuting the unbelievers’ desire for Paradise because of their disbelief, pride and denial of the resurrection and Day of Judgement, and instead they will be turned towards the fire of Hell. [21] [18]

Verses 40-41

Explaining the disgrace and baselessness of the unbelievers and the worthlessness of their actions and deeds in the sight of Allah.

These verses point towards the power of Allah in being able to change their bodies into bodies that are better than the material ones that they previously possessed. [22] According to another understanding, it is the ability of Allah to change a group of unbelievers into a group of believers that will be better than them. [23]

Verse 42

Abandoning the unbelievers in their denial, disbelief and opposition.

This verse is a command to the Prophet to leave the unbelievers in their rejection and opposition, and not to persist in guiding them towards the straight path by using proofs and good advices. [24] [22]

Verse 44

Describing the conditions of the unbelievers on the Day of Judgement.

The unbelievers, in contrast to the arrogance and pride that they showed towards the obedience of Allah in this world, will be full of disgrace and shame at the sight of Allah’s promises on the Day of Judgement. [22]

Discussions on this Chapter

According to the Sunni Traditions

Verse 1: “An asker asked for a punishment bound to befall.”

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ١ عن ابن عباس رضی اللّه عنهما: هو النضر بن الحرث: قال إِن کانَ هذا هوَ الحقُ مِن عندک فأَمطِر علینا حِجارةً مِنَ السماءِ أو اِئتِنا بعذابٍ ألیمٍ.

Ibn Abbas narrates that: “He [the questioner] was al-Nadhar ibn al-Harth who said [to the Prophet]: ‘If your call is true, then rain on us stones from the sky or bring upon us a painful punishment.’” [25]


Verse 4: “The angels and the Spirit ascend to Him in a day whose span is 50 000 years.”

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ٤ عن ابن عباس فی قوله تعالی: تَعْرُجُ الْمَلائِکةُ وَ الرُّوحُ إِلَیهِ فِی یوْمٍ کانَ مِقْدارُهُ خَمْسِینَ أَلْفَ سَنَةٍ قال: فهذا هو یومُ القیامةِ جَعَلَه اللّهُ تعالی علی الکافرینَ مقدارَ خمسینَ ألفَ سنةٍ. و قد وُرِدَت أحادیثٌ فی معنی ذلک.

Ibn Abbas said about this verse, “The angels and the Spirit ascend to Him in a day whose span is 50 000 years,” that: “It is the Day of Judgement that Allah has made to be the span of 50 000 years for the disbelievers.” Many traditions with the same meaning have also been narrated. [26]

قال الإمام أحمد: حدثنا الحسن بن موسی، حدثنا ابن لهیعة، حدثنا دراج عن أبی الهیثم عن أبی سعید قال: قیل لرسول اللّه (صلّی اللّه علیه و سلّم) "فِی یوْمٍ کانَ مِقْدارُهُ خَمْسِینَ أَلْفَ سَنَةٍ" ما أَطوَلَ هذا الیوم، فقال رسولُ اللّه: «و الَذی نفسی بِیدِه إِنَّه لَیخَفِّفُ عَلَی المؤمنِ حتی یکونَ أخفُّ علیهِ مِن صلاةٍ مکتوبةٍ یصلیها فِی الدنیا

Imam Ahmad narrates from al-Hasan ibn Musa who narrated from Ibn Lahiah, from Daraj, from Abi Al-Haytham, from Abi Saeed who said: “It was asked to the Prophet about the verse ‘in a day whose span is fifty thousand years,’ What a long day!” The Prophet replied: “I swear by the One in whose hands is My life, surely that Day will be shortened for the believers to such an extent that it will be to the amount of an obligatory prayer that he prayed in this world.” [27]


Verse 19: “Indeed man has been created covetous.”

إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا١٩ قال الإمام أحمد: حدثنا أبو عبد الرّحمن، حدثنا موسی بن علی بن رباح، سمعت أبی یحدث عن عبد العزیز بن مروان بن الحکم قال: سمعت أبا هریرة یقول: قال رسولُ اللّه (صلّی اللّه علیه و سلّم): «شَرُ ما فی رَجُلٍ: شح هالِع و جبن خالِع»

Imam Ahmad has said that Abu Abdul Rahman narrated from Musa ibn Ali ibn Rabah, who said that he heard from his father, who narrated from Abdul Aziz ibn Marwan ibn Hakam that: “I heard Abu Hurayrah saying: ‘The Prophet said: ‘The worst characteristics that can be found in a man are extreme covetous/greed and restless cowardice.’’” [28]


Verse 22-23: “[all are such] except the prayerful, those who are persevering in their prayers.”

إِلَّا ٱلۡمُصَلِّينَ ٢٢ ٱلَّذِينَ هُمۡ عَلَىٰ صَلَاتِهِمۡ دَآئِمُونَ ٢٣ کما روی عن النبی (صلی اللّه علیه‌و سلم): أفضلُ العملِ أدومَه و إن قلَّ

It has been reported from the Prophet that: “The best of actions is one that is performed continuously, even if it is small.” [29]


Verse 32: “And those who keep their trusts and covenants.”

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ٣٢ و قوله تعالی: أی إذا اؤتمنوا لم یخونوا، و إذا عاهَدوا لم یغدروا، و هذه صفاتُ المؤمنینَ و ضدُها صفاتُ المنافقینَ کما وُرِدَ فی الحدیثِ‌الصحیح «آیةُ المنافقِ ثلاثٌ: إذا حَدَثَ کذِبَ و إذا وعد أخلفَ و إذا اؤتمِنَ خانَ».

Allah’s saying, that is, ‘When they are entrusted with something, they are not treacherous to it and when they make promises, they do not break them.’ These are the characteristics of the believers, and similarly, the opposite has been narrated in an authentic narration concerning the characteristics of the hypocrites: ‘The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he is treacherous.’ [30]

According to the Shia Traditions

Verse 4: “The angels and the Spirit ascend to Him in a day whose span is fifty thousand years.”

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ٤ عَنِ الْمِنْقَرِی عَنْ حَفْصِ بْنِ غِیاثٍ الْقَاضِی قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع یقُول أَلَا فَحَاسِبُوا أَنْفُسَکمْ قَبْلَ أَنْ تُحَاسَبُوا فَإِنَّ أَمْکنَةَ الْقِیامَةِ خَمْسُونَ مَوْقِفاً کلُّ مَوْقِفٍ مُقَامُ أَلْفِ سَنَةٍ ثُمَّ تَلَا هَذِهِ الْآیةَ- فِی یوْمٍ کانَ مِقْدارُهُ خَمْسِینَ أَلْفَ سَنَةٍ

It has been narrated from al-Minqari, from Hafs ibn Giyath al-Qadhi, who said that he heard Abu Abdillah Jafar ibn Muhammad saying: “Take heed! Take account of your own souls before they are taken account of. For surely the stations on the Day of Judgement are fifty and every station will span for a thousand years.” He then recited the following verse: “In a day whose span is fifty thousand years.” [31]


Verse 23: “Those who are persevering in their prayers.”

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ٢٣ عَنْ حَمَّادٍ عَنْ حَرِیزٍ عَنِ الْفُضَیلِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَی الَّذِینَ هُمْ عَلی صَلاتِهِمْ یحافِظُونَ قَالَ هِی الْفَرِیضَةُ قُلْتُ- الَّذِینَ هُمْ عَلی صَلاتِهِمْ دائِمُونَ قَالَ هِی النَّافِلَة

It has been narrated from Hamad, from Hariz, from al-Fudhail who said: “I asked Abu Jafar about the verse, ‘those who are watchful of their prayers,’ and the Imam replied: ‘They are those who are watchful over the compulsory prayers.’ I then asked about the verse, ‘those who are persevering in their prayers,’ and the Imam replied: ‘They are those who persevere in the recommended prayers.’” [32]

عَنْ أَبِی جَعْفَرٍ قَالَ: ثُمَّ اسْتَثْنَی فَقَالَ إِلَّا الْمُصَلِّینَ فَوَصَفَهُمْ بِأَحْسَنِ أَعْمَالِهِمْ الَّذِینَ هُمْ عَلی صَلاتِهِمْ دائِمُونَ یقُولُ إِذَا فَرَضَ عَلَی نَفْسِهِ مِنَ النَّوَافِلِ شَیئاً دَامَ عَلَیه

It has been narrated from Abu Jafar that: “Allah mentions an exemption [to those who will be punished] with His saying, ‘except the prayerful,’ as He describes them by their greatest action, which is ‘those who persevere in their prayers.’” He then added: “When they make a recommended action compulsory upon themselves, they are persistent and constant in its performance.” [32]

وَ رُوِی عَنِ الْبَاقِرِ وَ عَنِ الصَّادِقِ فِی تَفْسِیرِ قَوْلِهِ تَعَالَی- وَ الَّذِینَ هُمْ عَلی صَلَواتِهِمْ یحافِظُونَ وَ قَوْلِهِ الَّذِینَ هُمْ عَلی صَلاتِهِمْ دائِمُونَ أَنَّ الْمُحَافَظَةَ عَلَی الْفَرَائِضِ وَ الْمُدَاوَمَةَ عَلَی النَّوَافِلِ

It has been narrated from al-Baqir and al-Sadiq about the exegesis of the verses, ‘and those who are watchful of their prayers,’ and ‘those who persevere in their prayers,’ that: “Indeed their watchfulness (mentioned in one verse) is regarding their obligatory prayers, and their consistency (mentioned in the other verse) is regarding the recommended prayers.” [14]


Verse 25: “For the beggar and the deprived.”

لِلسَّائِلِ وَالْمَحْرُومِ٢٥ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِی عَبْدِ اللَّهِ ‌ فِی قَوْلِهِ عَزَّ وَ جَلَ لِلسَّائِلِ وَ الْمَحْرُومِ قَالَ الْمَحْرُومُ الْمُحَارَفُ الَّذِی قَدْ حُرِمَ کدَّ یدِهِ فِی الشِّرَاءِ وَ الْبَیعِ

It has been narrated from Safwaan al-Jammaal, from Abu Abdillah who said about the words of Allah, “for the beggar and the deprived,” that “the deprived is a trader who is unable to buy and sell.” [33]

قَالَ: قُلْتُ لِأَبِی جَعْفَرٍ وَ أَبِی عَبْدِ اللَّهِ فِی قَوْلِهِ عَزَّ وَ جَلَ لِلسَّائِلِ وَ الْمَحْرُومِ مَنْ هَذَا الْمَحْرُومُ فَقَالا الْمَحْرُومُ الرَّجُلُ الَّذِی لَیسَ بِعَقْلِهِ بَأْسٌ وَ لَمْ یبْسَطْ لَهُ فِی الرِّزْقِ وَ هُوَ مُحَارَفٌ

In a narration from Abu Jafar and Abu Abdillah concerning the verse, “For the beggar and the deprived,” it was asked “who is the deprived?” They replied: “The deprived is a sane man whose sustenance has been constricted and he is a trader.” [33]

References

  1. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (Beirut: Dar al-Kutub al-Ilmiyya, (1998
  2. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (Beirut: Dar al-Kitab al-Arabi (1987
  3. ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (Beirut, Muassasa al-Ilmi li al-Matbuat (1989
  4. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 156
  5. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 7
  6. ↑ 6.0 6.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 234
  7. ↑ 7.0 7.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 608
  8. ↑ 8.0 8.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 527
  9. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 5
  10. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 238
  11. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 531
  12. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 10, Page 239
  13. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 8, Page 609
  14. ↑ 14.0 14.1 14.2 14.3 14.4 14.5 14.6 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 535
  15. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 10, Page 240
  16. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 13
  17. ↑ 17.0 17.1 17.2 17.3 17.4 17.5 17.6 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 241
  18. ↑ 18.0 18.1 18.2 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 8, Page 613
  19. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 15
  20. ↑ 20.0 20.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 242
  21. ↑ Ibid., Page 243
  22. ↑ 22.0 22.1 22.2 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 244
  23. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 23
  24. ↑ Ibid, Page 24
  25. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 8, Page 608
  26. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 237
  27. ↑ Ibid., Page 238
  28. ↑ Ibid., Page 240
  29. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 8, Page 126
  30. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 240
  31. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 11
  32. ↑ 32.0 32.1 Ibid., Page 18
  33. ↑ 33.0 33.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 18


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