Hermeneutical, Cosmological, and Psychological Dimensions of Surah Al-Ma’arij: An Exhaustive Commentary on Quranic Chapter 70
Presented by Gemini Audio teaser: Einstein’s Relativity in Surah Al-Ma’arij An academic exploration of Chapter 70 of the Quran, titled Surah Al-Ma’arij (The Ascending Stairways), reveals a dense structural framework bridging eschatological skepticism, cosmological physics, developmental psychology, and moral responsibility. This commentary provides a comprehensive, verse-by-verse analysis of all 44 verses of the Surah, divided…
Audio teaser: Einstein’s Relativity in Surah Al-Ma’arij
An academic exploration of Chapter 70 of the Quran, titled Surah Al-Ma’arij (The Ascending Stairways), reveals a dense structural framework bridging eschatological skepticism, cosmological physics, developmental psychology, and moral responsibility. This commentary provides a comprehensive, verse-by-verse analysis of all 44 verses of the Surah, divided into its five primary thematic movements. The analysis synthesizes classical exegesis with modern scientific and philosophical insights—particularly regarding relativistic time dilation and the theological progression from the first creation to the second—while incorporating comparative translations from six popular English scholars. By examining the linguistic nuances of the Arabic text alongside these diverse translations, this study outlines how the Surah diagnoses the vulnerabilities of the human ego and prescribes an ethical framework for spiritual and social rehabilitation.
Section 1: The Eschatological Prompt, Relativity of Time, and Cosmic Scale (Verses 1-7)
The opening segment of Surah Al-Ma’arij addresses a historical incident of mocking skepticism where opponents of the Prophet Muhammad demanded the immediate manifestation of divine punishment. Classical commentators identify figures such as Nadr bin al-Harith as the historical catalyst for this inquiry, though the rhetorical function of the verse extends to all who dismiss cosmic accountability as a distant impossibility. The Quran counters this attitude by asserting the absolute, unpreventable nature of the impending judgment, establishing that its source is the “Lord of the ways of ascent” (Dhil-Ma’arij). This description of the divine highlights the immense, structured transcendence of the creator, where spiritual and physical realities exist across hierarchical layers.
Verse 4 introduces a highly significant cosmological reference, stating that the angels and the Spirit (Ar-Rooh, identified as the Angel Gabriel) ascend to the divine presence in a single Day, the duration of which is fifty thousand years. In the context of modern physics, this passage presents a compelling parallel to the concept of velocity and gravitational time dilation formulated in Albert Einstein’s Special and General Theories of Relativity. Under relativistic physics, time is not an absolute constant but a relative dimension that stretches or compresses depending on velocity and gravitational potential. A traveler moving at speeds approaching the velocity of light (c), or navigating through intense gravitational fields, experiences a significant slowing of time relative to a stationary observer on Earth.
Under the Special Theory of Relativity, velocity-induced time dilation is mathematically modeled by the Lorentz factor:
Δt′=1−c2v2Δt
Where Δt′ is the dilated time, Δt is the proper time, and v is the velocity of the traveling entity. Similarly, General Relativity introduces gravitational time dilation near massive celestial bodies or steep space-time wells, defined by:
t0=tf1−rc22GM
Where t0 is the proper time experienced within the gravitational field, tf is the coordinate time at an infinite distance, G is the gravitational constant, M is the mass of the object, and r is the radial coordinate of the observer.
When the Quran compares a divine “Day” to earthly durations of one thousand years in other contexts, such as Surah Al-Hajj (22:47) or Surah Al-Sajdah (32:5), and fifty thousand years in Surah Al-Ma’arij (70:4), it establishes a layered, non-absolute framework of temporal perception. This variation is highly compatible with the multi-dimensional models of time discussed in contemporary physics, where different dimensional planes or functional layers possess distinct temporal ratios, particularly during cosmic travel through higher spatial dimensions.
The table below illustrates this layered temporal structure based on Quranic terminology:
Spatial and Dimensional Layer
Temporal Ratio (Divine : Earthly)
Quranic Anchor
Cosmological / Functional Context
Earthly / Human Plane
1:1
Standard human experience
Biological and planetary rotation time
Lower Divine / Planetary Plane
1:1,000
Surah Al-Hajj (22:47); Surah Al-Sajdah (32:5)
Governance of earthly affairs and atmospheric interactions
Higher Divine / Angelic Plane
1:50,000
Surah Al-Ma’arij (70:4)
Angelic ascension through higher dimensions and cosmic structures
Following this cosmological exposition, the Prophet is commanded to observe “beautiful patience” (sabran jamilan). This instruction bridges the vastness of cosmic time with the immediacy of human struggle. The mockers perceive the Day of Judgment as “far off” (ba’idan), a term carrying both temporal distance and physical impossibility, whereas the divine perspective views it as “near” (qariban), denoting its absolute certainty and inevitability.
Verse-by-Verse Translations for Section 1 (Verses 1-7)
Verse 1: سَأَلَ سَآئِلُۢ بِعَذَابٖ وَاقِعٖ
Translator
Translation
Abdullah Yusuf Ali
A questioner asked about a Penalty to befall-
Marmaduke Pickthall
A questioner questioned concerning the doom about to fall
Sahih International
A supplicant asked for a punishment bound to happen
Mohammad Habib Shakir
A questioner asked about a Chastisement to befall-
Muhammad Asad
A questioner asks about the suffering which is bound to fall
M.A.S. Abdel Haleem
A man [mockingly] demanded the punishment
Verse 2: لِّلۡكَٰفِرِينَ لَيۡسَ لَهُۥ دَافِعٞ
Translator
Translation
Abdullah Yusuf Ali
To the Unbelievers, the which there is none to ward off,-
Marmaduke Pickthall
For the disbelievers, for which there is no repelling
Sahih International
To the disbelievers; of it there is no preventer
Mohammad Habib Shakir
Upon the disbelievers, which none can avert
Muhammad Asad
upon those who deny the truth: [and] none can ward it off
M.A.S. Abdel Haleem
It will fall on the disbelievers––none can deflect it––
Verse 3: مِّنَ ٱللَّهِ ذِي ٱلۡمَعَارِجِ
Translator
Translation
Abdullah Yusuf Ali
(A Penalty) from Allah, Lord of the Ways of Ascent
Marmaduke Pickthall
From Allah, Lord of the Ascending Stairways
Sahih International
From Allah, Lord of the places of ascent
Mohammad Habib Shakir
From Allah, Lord of the ways of Ascent
Muhammad Asad
[since it comes] from God, unto whom there are many ways of ascent
The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years:
Marmaduke Pickthall
The angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years
Sahih International
The angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years
Mohammad Habib Shakir
The angels and the Spirit ascend to Him in a Day the measure whereof is fifty thousand years
Muhammad Asad
All the angels and the Spirit ascend unto Him in a Day the measure whereof is fifty thousand years
M.A.S. Abdel Haleem
through which the angels and the [holy] spirit will ascend to Him on a Day fifty thousand years in length
Verse 5: فَٱصۡبِرۡ صَبۡرٗا جَمِيلًا
Translator
Translation
Abdullah Yusuf Ali
Therefore do thou hold Patience,- a Patience of beautiful (contentment)
Marmaduke Pickthall
Therefore have comely patience
Sahih International
So be patient with gracious patience
Mohammad Habib Shakir
Therefore be patient with a good patience
Muhammad Asad
Therefore, endure [all opposition] with comely patience
M.A.S. Abdel Haleem
So endure [this denial, O Prophet,] with beautiful patience
Verse 6: إِنَّهُمۡ يَرَوۡنَهُۥ بَعِيدٗا
Translator
Translation
Abdullah Yusuf Ali
They see the (Day) indeed as a far-off (event):
Marmaduke Pickthall
Lo! they behold it afar off
Sahih International
Indeed, they see it [as] distant
Mohammad Habib Shakir
Verily, they see it far off
Muhammad Asad
Behold, men look upon that as something far away –
M.A.S. Abdel Haleem
They truly see this as impossible
Verse 7: وَنَرَىٰهُ قَرِيبٗا
Translator
Translation
Abdullah Yusuf Ali
But We see it (quite) near
Marmaduke Pickthall
And We behold it nigh:
Sahih International
But We see it [as] near
Mohammad Habib Shakir
And We see it near
Muhammad Asad
but We see it as near!
M.A.S. Abdel Haleem
but We see it as inevitable
Section 2: Cosmic Dissolution, Social Rupture, and Absolute Accountability (Verses 8-18)
The second section transitions from the abstract scales of cosmic time to the physical and social dissolution that characterizes the Day of Resurrection. Verses 8 and 9 employ powerful natural metaphors to describe the physical undoing of the universe: the heavens melt into a state resembling molten metal or the dregs of oil (muhl), and the solid, towering mountains are reduced to weightless, scattered flakes of dyed or carded wool (‘ihn). This destruction of the material world serves as a precursor to the reconstruction of a new plane of existence where humanity will be revived for judgment.
The collapse of the physical environment is accompanied by an equally dramatic collapse of the social order. In worldly life, human beings find safety, identity, and comfort in their familial networks and close relationships. However, the intensity of the Day of Judgment is described as so overwhelming that it completely breaks these bonds, inducing a state of absolute psychological isolation. Although people will be placed within sight of one another, the severity of personal anxiety prevents them from showing concern for their closest companions; “no friend will ask about a friend”.
The text illustrates the depth of this panic by detailing the desire of the guilty (mujrim) to offer anything as a ransom to escape the impending punishment. The hierarchy of proposed sacrifices reflects a desperate, outward expansion of detachment, where the individual is willing to surrender their children, their spouse, their brother, their immediate clan (fasilah) that once sheltered them, and indeed the entire population of the Earth, if only it could guarantee their personal salvation.
The table below traces this hierarchy of proposed ransoms, demonstrating how worldly sources of identity are systematically devalued in the face of absolute accountability:
Level of Human Attachment
Arabic Term
Wordly Function and Emotional Value
Children / Descendants
بَنِيهِ
The primary biological legacy and future security
Spouse / Life Partner
صَاحِبَتِهِ
The closest partner of daily life and emotional intimacy
Brother / Sibling
أَخِيهِ
The key ally, blood protector, and generational equal
Immediate Clan / Kinred
فَصِيلَتِهِ
The extended family unit providing social status and physical shelter
The Entire Earthly Population
مَن فِي ٱلۡأَرۡضِ جَمِيعًا
The ultimate collective unit of human existence
This desperate bid for self-preservation is met with a stern rejection: “By no means!” (Kalla). The destination for those who failed their moral test is Ladha, a blazing fire characterized as stripping away the skin of the scalp (nazza’atan lil-shawa). The Quran defines the moral profile of those condemned to this state: they are individuals who actively turned their backs on the truth, collected wealth without regard for ethical boundaries, and hoarded it away from those in need.
Verse-by-Verse Translations for Section 2 (Verses 8-18)
Verse 8: يَوۡمَ تَكُونُ ٱلسَّمَآءُ كَٱلۡمُهۡلِ
Translator
Translation
Abdullah Yusuf Ali
The Day that the sky will be like molten brass
Marmaduke Pickthall
The day when the sky will become as molten copper
Sahih International
On that Day the sky will be like molten brass
Mohammad Habib Shakir
The Day that the heaven shall be like molten metal
Muhammad Asad
[It will fall] on the Day when the sky will be like molten lead
M.A.S. Abdel Haleem
On a Day whereon the sky will become like molten brass
Verse 9: وَتَكُونُ ٱلۡجِبَالُ كَٱلۡعِهۡنِ
Translator
Translation
Abdullah Yusuf Ali
And the mountains will be like wool
Marmaduke Pickthall
And the mountains become as carded wool
Sahih International
And the mountains like [tufts of] wool
Mohammad Habib Shakir
And the mountains shall be like dyed wool
Muhammad Asad
and the mountains will be like plucked wool-tufts
M.A.S. Abdel Haleem
and the mountains will become like dyed tufts of wool
Verse 10: وَلَا يَسۡـَٔلُ حَمِيمٌ حَمِيمٗا
Translator
Translation
Abdullah Yusuf Ali
And no friend will ask after a friend
Marmaduke Pickthall
And no familiar friend will ask a friend
Sahih International
And no close friend will ask [about] their friends
Mohammad Habib Shakir
And no friend will ask about any friend
Muhammad Asad
and [when] no friend will ask about his friend
M.A.S. Abdel Haleem
and no bosom friend will enquire about any of his bosom friends
Though they will be put in sight of each other,- the sinner’s desire will be: Would that he could redeem himself from the Penalty of that Day by (sacrificing) his children
Marmaduke Pickthall
Though they will be given sight of them. The guilty man will long to be able to ransom himself from the punishment of that day at the price of his children
Sahih International
They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children
Mohammad Habib Shakir
(Though) they will be made to see each other. A guilty person will desire that he may be able to ransom himself from the torment of that day even by his sons
Muhammad Asad
though they will be placed in one another’s sight. The guilty one would fain ransom himself from the suffering of that Day by sacrificing his own children
M.A.S. Abdel Haleem
although they will be made to see each other. The wicked will wish to ransom themselves from the punishment of that Day by their children
And all, all that is on earth,- so it could deliver him:
Marmaduke Pickthall
And all those who are in the earth altogether, so that then it might save him
Sahih International
And whoever is on earth entirely [so] then it could save him
Mohammad Habib Shakir
and all those on earth, then he may redeem himself
Muhammad Asad
and all the people on earth, so that in the end it might save him
M.A.S. Abdel Haleem
and everyone on earth, if it could save them
Verse 15: كَلَّآۖ إِنَّا لَظَىٰ
Translator
Translation
Abdullah Yusuf Ali
By no means! for it would be the Fire of Hell!-
Marmaduke Pickthall
Nay, verily! but it is the flaming Fire
Sahih International
No! Indeed, it is the Flame [of Hell]
Mohammad Habib Shakir
By no means! It is the flaming fire
Muhammad Asad
But nay! Verily, all [that awaits him] is a giant flame
M.A.S. Abdel Haleem
By no means! It will be the fierce flame
Verse 16: نَزَّاعَةٗ لِّلشَّوَىٰ
Translator
Translation
Abdullah Yusuf Ali
Plucking out (his being) right to the skull!-
Marmaduke Pickthall
Eager to roast;
Sahih International
A remover of exteriors
Mohammad Habib Shakir
Dragging by the head
Muhammad Asad
tearing away his skin!
M.A.S. Abdel Haleem
plucking away the scalp
Verse 17: تَدۡعُواْ مَنۡ أَدۡبَرَ وَتَوَلَّىٰ
Translator
Translation
Abdullah Yusuf Ali
Inviting (all) such as turn their backs and turn away their faces (from the Right)
Marmaduke Pickthall
Calling him who turned his back and fled
Sahih International
It invites he who turned his back and fled [from truth]
Mohammad Habib Shakir
It will call him who had turned his back and fled away (from the truth)
Muhammad Asad
It will claim all who turned their backs [on the truth] and fled [from it],
M.A.S. Abdel Haleem
inviting him who turned his back and fled [from the truth],
Verse 18: وَجَمَعَ فَأَوۡعَىٰ
Translator
Translation
Abdullah Yusuf Ali
And collect (wealth) and hide it (from use)!
Marmaduke Pickthall
And hoarded (wealth) and withheld it
Sahih International
And collected [wealth] and hoarded
Mohammad Habib Shakir
and accumulated (wealth) and hoarded (it)
Muhammad Asad
and amassed [wealth] and hoarded it
M.A.S. Abdel Haleem
and accumulated [wealth] and hoarded it
Section 3: The Existential and Psychological Anatomy of Human Impatience (Verses 19-21)
In the third section, the Quran shifts from eschatological description to psychological diagnosis, offering an analytical profile of the human condition. Verse 19 states that human beings are, by nature, created impatient or anxious (halu’an). This term, halu’, is immediately defined in the subsequent verses through two distinct behavioral patterns: being fretful or despairing (jazu’an) when touched by adversity, and being tight-fisted or withholding (manu’an) when touched by good fortune.
This diagnostic passage exposes the spiritual instability of the default human state when cut off from divine guidance. Without an anchoring relationship with the transcendent, the human ego remains highly reactive, oscillating between despair and greed. When hardship strikes, the individual panics, losing perspective and falling into helplessness; conversely, when blessings are received, they succumb to the delusion of self-sufficiency, hoarding wealth and failing to recognize their social and spiritual obligations.
A well-known Prophetic narration emphasizes the destructive nature of these tendencies, stating that the worst traits an individual can possess are greedy impatience and unrestrained cowardice. However, classical commentators note that these inherent weaknesses are not unalterable defects of creation. Rather, they represent a spiritual test and a developmental baseline; human beings are endowed with the capacity to transcend these reactive tendencies by adopting conscious discipline and aligning their actions with divine guidance.
Verse-by-Verse Translations for Section 3 (Verses 19-21)
Verse 19: إِنَّ ٱلۡإِنسَٰنَ خُلِقَ هَلُوعًا
Translator
Translation
Abdullah Yusuf Ali
Truly man was created very impatient;-
Marmaduke Pickthall
Lo! man was created anxious
Sahih International
Indeed, man was created anxious
Mohammad Habib Shakir
Indeed man is created weak in courage
Muhammad Asad
Verily, man has been created with a restless disposition
M.A.S. Abdel Haleem
Verily man is impatient by nature:
Verse 20: إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعٗا
Translator
Translation
Abdullah Yusuf Ali
Fretful when evil touches him;
Marmaduke Pickthall
Fretful when evil befalleth him
Sahih International
When evil touches him, impatient
Mohammad Habib Shakir
very upset when touched by evil
Muhammad Asad
irritable when evil touches him
M.A.S. Abdel Haleem
bewailing when evil befalls him
Verse 21: وَإِذَا مَسَّهُ ٱلۡخَيۡرُ مَنُوعًا
Translator
Translation
Abdullah Yusuf Ali
And niggardly when good reaches him;-
Marmaduke Pickthall
And grudging when good befalleth him
Sahih International
And when good touches him, withholding [of it]
Mohammad Habib Shakir
and very niggard when visited by good (fortune)
Muhammad Asad
and niggardly when good comes his way:
M.A.S. Abdel Haleem
and tight-fisted when good fortune visits him
Section 4: The Path of Ethical and Spiritual Rehabilitation (Verses 22-35)
Having identified the default state of human vulnerability, the Surah immediately introduces the spiritual remedy through a list of characteristics that define the ideal community of believers. Those who cultivate these traits are exempted from the cycle of anxiety and greed. The text outlines eight primary responsibilities, beginning and ending with the practice of ritual prayer (Salah), thereby establishing prayer as both the foundation and the protective boundary of the believer’s life.
The eight responsibilities of the rectified Muslim community are:
Constancy in Prayer (Daa’imun): Verses 22 and 23 introduce those who establish their ritual prayers and remain steadfast in them. This constancy implies a state of regular, uninterrupted devotion where worldly distractions and occupations are set aside immediately when the time for prayer arrives. Commentators such as Uqbah bin Amir note that this also denotes performing prayers with peace of mind, tranquility, and humility (khushu’), rather than in a rushed manner.
Economic Justice and Recognized Rights (Haqq Ma’lum): Verses 24 and 25 state that the wealth of these individuals contains a defined, recognized share set aside for those in need. This goes beyond spontaneous charity, representing an institutionalized commitment to distribute resources to the petitioner (sa’il) and the deprived or destitute who may be unable to seek assistance (mahrum).
Certainty in the Day of Recompense (Yusaddiquna): Verse 26 highlights their active, constant affirmation of the Day of Judgment. This certainty (yaqin) is not merely intellectual; it acts as the primary moral engine that drives ethical behavior and social responsibility.
Awe of Divine Recompense (Mushfiqun): Verses 27 and 28 describe their profound sense of accountability and healthy apprehension regarding the punishment of their Lord. The text emphasizes that no one, regardless of their deeds, can afford to become complacent or feel entirely secure from the absolute justice of God.
Preservation of Sexual Integrity (Hafidhun): Verses 29 to 31 outline the requirement of guarding physical chastity, directing intimate relationships strictly within legally recognized marital bounds, and avoiding any form of exploitation or transgression.
Honoring Trusts and Covenants (Ra’un): Verse 32 requires absolute fidelity to all forms of trusts (amanat) and covenants (‘ahd). This encompasses both the vertical covenant with God and the horizontal agreements, promises, and professional obligations made to other human beings.
Standing Firm in Testimony (Qa’imun): Verse 33 highlights the responsibility of standing upright and unwavering when delivering testimonies (shahadat), refusing to alter, conceal, or compromise the truth for personal benefit or social pressure.
Mindful Maintenance of Prayer (Yuhafidhun): Verse 34 completes the spiritual circle by describing those who strictly guard their prayers. While the first characteristic emphasized temporal constancy, “guarding” the prayer refers to maintaining its quality, including proper purification, observing correct timings, and preserving its internal spiritual focus.
The ultimate destination for individuals who cultivate these qualities is described in Verse 35: they are the ones who will reside in the Gardens of Paradise, highly honored and secure.
Verse-by-Verse Translations for Section 4 (Verses 22-35)
And those who guard (the sacredness) of their worship;-
Marmaduke Pickthall
And those who guard their worship
Sahih International
And those who [carefully] maintain their prayer
Mohammad Habib Shakir
and those who take due care of their Salāh.
Muhammad Asad
and who guard their prayers [from all worldly intent]
M.A.S. Abdel Haleem
and who strictly guard their salat
Verse 35: أُوْلَٰٓئِكَ فِي جَنَّٰتٖ مُّكۡرَمُونَ
Translator
Translation
Abdullah Yusuf Ali
Such will be the honoured ones in the Gardens (of Bliss)
Marmaduke Pickthall
These will dwell in Gardens, honoured.
Sahih International
They will be in gardens, honored.
Mohammad Habib Shakir
Such shall be honored in the Gardens.
Muhammad Asad
These it is who in the gardens [of paradise] shall be honored!
M.A.S. Abdel Haleem
These will be honored in Gardens
Section 5: Rebuttal of Disbelief and the Rhetoric of Re-Creation (Verses 36-44)
The final movement of the Surah turns back to the immediate opponents of the Prophet’s message, observing their erratic and mocking behavior. Verses 36 and 37 describe the disbelievers rushing toward the Prophet, gathering around him in separate groups (‘izin) from the right and left, staring with outstretched necks in mock amazement. These individuals claimed that even if the Resurrection were real, their high social standing in Mecca would guarantee them entry into Paradise ahead of the early Muslim community.
The Quran rejects this assumption: “Does every person among them aspire to enter a Garden of pleasure? By no means!”. To dismantle their elitist pride, Verse 39 invokes a fundamental Quranic theme: “We have created them out of that which they know!”. This refers to the humble biological origin of all human beings—arising from a microscopic, despised drop of reproductive fluid (nutfah). By reminding humanity of its physical origin, the Quran challenges human arrogance. If the simple substance from which they were formed was successfully guided through complex embryonic stages into a conscious, speaking human being, the Creator is undeniably capable of reconstructing them after they return to dust.
This transition from the first creation (al-khalq al-awwal) to the second creation (al-khalq al-thani) as a proof of the Afterlife is a central theme throughout the Quran. It forms a core element of the theological writings of Zia H. Shah MD, who has extensively cataloged the Quranic arguments for the Hereafter on his platform, specifically within his collections on the Afterlife available at https://thequran.love/category/afterlife/. The Quranic approach does not demand blind faith but employs systematic, rational analogies drawn from physical observations of the natural world to establish the plausibility of resurrection.
This theological framework is repeated across several key Surahs, utilizing distinct natural metaphors:
Surah Yasin (36:77-83): When skeptics present the challenge, “Who can give life back to bones after they have decayed?” the Quran responds, “He who created them in the first place will give them life again”. Zia H. Shah MD emphasizes that this verse reminds humanity of its humble biological origin: a single nutfah (drop of fluid), containing all encoded genetic information, which is guided by divine power into a fully formed human. It connects human biology with cosmic capability, pointing out that the One who created the vast heavens and the earth is easily able to create the likes of humans again, requiring only the divine command “Be!” (Kun).
Surah Ar-Rum (30:11, 17-26, 46-50): This Surah highlights how God “brings the living out of the dead and the dead out of the living,” using the cycle of rain reviving a dead, parched earth as a physical illustration of resurrection. It asserts that because God originated creation from nothing, reproducing it a second time is “even easier for Him,” presenting a compelling logical model of re-creation.
Surah Qaf (50:6-15): It points to the flawless creation of the heavens, the spreading of the earth, and the balanced growth of paired plants. It delivers the logical conclusion in Verse 15: “Were We incapable of the first creation? No indeed! Yet they doubt a second creation”. Zia H. Shah MD explains that this specific line of reasoning is of fundamental importance for believers, as it frames the universe as a beautiful, intentional creation of God rather than a mere accident as atheists believe.
Surah Al-Waqi’ah (56:47-81): It addresses the skepticism of those who doubt being raised from dust and bones, presenting four tangible signs of divine creativity: the emission of the sperm-drop, the growth of crops from seeds, the descent of water from the clouds, and the kindling of fire from green wood. Classical commentators like al-Tabari, Ibn Kathir, and Fakhr al-Din al-Razi highlight that the Creator who originated life from nothing can surely recreate it, dismantling any philosophical notion that resurrection is impossible.
Surah Al-Mu’minun (23:12-16): It traces human development through detailed embryological stages—from clay to a drop of fluid, a clinging form, a lump of flesh, bones, and finally clothed flesh—before immediately transitioning into the declaration of death and resurrection, bridging biology with eschatology.
Surah Al-Ma’arij concludes by swearing an oath by the “Lord of the rising and setting places” (Rabb al-mashariqi wal-magharibi), asserting divine omnipotence and the ability to replace the deniers with a better, more obedient community. The final verses depict the suddenness of the Day of Resurrection. The disbelievers are left to pursue their vain talk until they encounter their promised Day. On that Day, they will emerge rapidly (sira’an) from their graves, running as if they were racing toward a goal or rallying to a flag (nusub), their eyes downcast and filled with humiliation.
Verse-by-Verse Translations for Section 5 (Verses 36-44)
Their eyes lowered in dejection,- ignominy covering them (all over)! such is the Day the which they are promised!
Marmaduke Pickthall
With downcast eyes, ignominy covering them. That is the Day which they were promised
Sahih International
Their eyes humbled, humiliation will cover them. That is the Day which they had been promised
Mohammad Habib Shakir
Humbled (their) eyes, humiliation will cover them. That is the Day which they were promised
Muhammad Asad
with downcast eyes, with ignominy o’erwhelming them: that Day which they were repeatedly promised!
M.A.S. Abdel Haleem
Humbled eyes, humiliation will cover them. That is the Day which they were promised
Thematic Epilogue
Surah Al-Ma’arij presents a highly integrated discourse on divine power, human psychology, and ethical responsibility. The Surah operates on a structural arc that begins in the vastness of cosmic space and time, moves into the depths of human behavior, and concludes with a vivid depiction of ultimate justice.
The Surah’s thematic development can be summarized through four main conceptual pillars:
Cosmic Scale and Divine Sovereignty (Verses 1-7): The text establishes that time is relative under the sovereignty of the “Lord of the ways of ascent”. This vast temporal scale challenges human impatience and the mockery of those who seek to hasten divine judgment.
Cosmic Dissolution and Individual Accountability (Verses 8-18): The physical structures of the universe dissolve, and the social networks that individuals rely on for security are completely severed. Under the weight of divine accountability, the individual is left completely isolated.
The Existential Anatomy of Human Impatience (Verses 19-21): The text diagnoses the vulnerabilities of the human ego, which is naturally prone to anxiety, impatience, and greed.
The Path of Ethical and Spiritual Rehabilitation (Verses 22-35): The Surah prescribes a clear moral and spiritual framework to overcome these weaknesses, listing eight primary responsibilities that define the ideal community of believers.
Re-Creation and the Final Reality (Verses 36-44): The Surah concludes by pointing to the “first creation” as a logical, observable proof for the “second creation” in the Afterlife, reinforcing the certainty of final accountability.
Ultimately, Surah Al-Ma’arij reassures the patient believer that cosmic justice is not a distant impossibility, but an inevitable reality toward which all of creation is steadily ascending.
The Glorious Quran and Science 
Leave a comment