An inquirer has asked about a suffering which is bound to befall the unbelievers. Nothing can ward it off as it comes from God, the Lord of the Ways of Ascent. (Verses 1-3)

The very concept of the hereafter was very difficult for the Arab polytheists to understand. They strongly resisted it. In fact they received it with so much amazement that they denied it outright. They further challenged the Prophet, in various ways, to bring it about or to define its timing. A report attributed to Ibn 'Abbas mentions that the man who asked the question quoted in the first verse of the surah was al-Nadr ibn al-Harith. Another report quotes him as saying that the reference is to “the unbelievers question about Gods punishment, which is certain to engulf them.” Regardless of who the specific individual was the surah reports that someone asked about this punishment, indeed, sought to hasten it, and further confirms that it is inevitable because it has been determined by God and that it will soon come. It states that no one can prevent its happening or ward it off. Therefore, to question or hasten it is ill-advised.

Moreover, this punishment is to befall the unbelievers, in total, which means that those who question it are included like every other unbeliever.

It is administered by God, 'the Lord of the Ways of Ascent’. This is an expression of highness, which is one of Gods attributes mentioned in different ways in the Qur’an, such as: “High above all orders [of being] is He, the Lord of the Throne.” (40: 15)

Having absolutely confirmed the inevitability of such punishment, the surah describes the day when it will take place, affirming that it will soon arrive. However, God’s measure is different from mankind’s:

All the angels and the Spirit will ascend to Him, on a day the length of which is fifty thousand years. Therefore, endure all adversity with goodly patience. People think it to be far away, but We see it near at hand. (Verses 4-7)

Most probably the day to which these verses refer is the Day of Resurrection, as the surah almost defines it as so. On that day, the angels and the Spirit will ascend to God. The Spirit refers, in all probability, to the Angel Gabriel, since he is given this name elsewhere in the Qur’an. He is specifically mentioned here, after the reference to all angels, because of his special status. Likewise, the angels’ ascension on that day is highlighted so as to give it special importance; they will do so to fulfil what is assigned to them on that day. We do not know, nor are we required to know, the nature of their assignments, or how the angels ascend, or to where. All these are details that belong to the realm beyond the reach of our perception. To know them does not add to the statements import. We have nothing to point to such information.

Therefore, we do not attempt any further explanation. It is enough for us to reflect on the image to appreciate the great importance of that day when the angels and the Spirit are busy conducting their assigned tasks.

On the day when the sky will be like molten lead, and the mountains like tufts of wool. (Verses 8-9)

The Qur’an mentions in several places that great celestial events will take place on that promised day, and as a result change will affect different celestial bodies in their positions and characteristics, as well as their inter-relations. One of these events changes the sky making it like molten lead, or molten metals generally as signified by the Arabic word used here, al-muhl. These statements should be reflected upon by physicists and astronomers. They suggest that most probably celestial bodies are composed of metals that have melted and taken gas form, which is a stage far beyond that of melting by excessive heat. It is possible that they will lose their heat on the Day of Judgement and cool down to a fluid stage, changing their present status. Elsewhere in the Qur’an we have the following statement as a mark of the Day of Judgement:

“ When the stars fall and disperse? (81:2)

At any rate, this is only one possible explanation, which may or may not be worth further study by scientific researchers. As for us, we read the text and look at the awesome image painted, with the sky becoming like molten metal and the mountains like tufts of wool. We also contemplate what is beyond this image of frightening events that leave their marks on people in an unusual way which the Qur’an accurately describes:

On the day when the sky will be like molten lead, and the mountains like tufts of wool, when no friend will ask about his friend, though they may be within sight of one another. The guilty one will wish he could ransom himself from the suffering on that day by sacrificing his own children, his wife, his brother, the kinsfolk who gave him shelter, and all those on earth, if it could save him. (Verses 8-14)

People will be totally preoccupied in a way that does not allow anyone to look at anything other than his own situation. No thought will they give to anyone but themselves: “When no friend will ask about his friend.” The frightening event severs all bonds, locking everyone within their own problems. Yet they are made to see one another: “though they may be within sight of one another,” as if deliberately brought so. However, each will be totally absorbed with their own impending fate so that none will even think of enquiring about a friend or even asking a friend for help.

What about the guilty one? The terror he feels is so overwhelming that he wishes he could offer anything as a ransom so as to be spared the punishment awaiting him. He is ready to sacrifice his nearest and dearest, the very ones whom he so cared for that he would render any sacrifice for their sake. He is willing to sacrifice his own children, wife, brothers and all his kinsfolk who used to afford him shelter and protection. Indeed his eagerness to escape the approaching torment is so strong that he loses all feeling for anyone else. Indeed he would sacrifice everyone on earth if only he could be spared. What a frightening image of distress and panic! In the midst of this situation, the guilty hears something that closes the door to any fleeting hope. Indeed, all will listen to what makes the situation abundantly clear:

The surah now depicts how man faces good and evil, in both situations of faith and unfaith. It also outlines the qualities of the believers and states their ultimate end in contrast to the fate of those who are guilty:

Man is born with a restless disposition: when misfortune befalls him, he is fretfid; and when good fortune comes his way, he grows tight-fisted.

Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks [for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess — for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail. They are the ones to be honoured in the gardens of paradise. (Verses 19-35)

The picture the Qur’an draws of a man devoid of faith is remarkably accurate and expressive. Only faith can elevate him above such qualities.

It is faith that gives him the bond of reassurance so that he does not panic when confronted with evil and is not stingy when his fortunes turn good: “Man is born with a restless disposition: when misfortune befalls him, he is fretful; and when good fortune comes his way, he grows tight- fisted” (Verses 19-21)

Like the brushstrokes of a talented painter, every word in these verses draws a line delineating a human feature. Yet we have here only three very short verses, and these composed of only a small number of words.

However, by the time they are finished, the picture drawn comes alive and man, with his distinctive and permanent features, is revealed. He has a restless disposition. He is fretful, feeling the pain of misfortune when it occurs. He panics, lest this should be permanent. He thinks the present moment will last forever. His worry soon imprisons him behind the bars of the present moment and its misfortune so that he despairs of any change. Fear and worry tear him apart. How can he be otherwise when he does not have the steadying influence of faith and the hope it generates? When his fortunes turn good, he is stingy. He thinks that what he receives has been hard earned by his own efforts. Hence, he does not want others to take anything of it. He wants it all for himself.

He becomes the prisoner of his own wealth. The truth is that he does not understand his actual role in getting whatever he earns. He does not look to receive from God what is better than all he has. How can he when his heart is devoid of faith? Thus, he is restless and worried in both situations. This is a very miserable picture of man when faith has no place in his heart.

Thus we see that faith is a very serious issue in mans life. It is not merely a word we utter, or worship rituals we offer. It is a state of mind and a code of living based on a complete value system with which to judge events and situations. Should a person lack such a steadying influence, he is likely to sway with the trend; he is in a permanent state of worry whatever fortune befalls him. By contrast, when his heart is enlightened by faith, he is content and reassured because he feels his bond with the One who conducts events and changes situations. He trusts to His will, feels His mercy, accepts His test, always looks to the relief of his hardship, ready to do good and be charitable knowing that whatever he gives away comes from Him, and whatever is spent for His sake will be rewarded both in this life and in the life to come. Faith is indeed a real gain, which believers receive in this present life before they are rewarded for it in the life to come. This gain is reflected in their state of comfort and reassurance throughout their life on earth.

The surah now gives a detailed account of the believers who do not share the common human feature of restlessness and worry. “Not so those who pray, and always attend to their prayers” (Verses 22-23) It is true that prayer is an essential Islamic duty providing the mark of faith. Yet it is much more than this: it is rather the means of contact with God Almighty and the sign of true servitude to Him. In prayer, the relative positions of God and servant are clearly and specifically outlined. The surah adds here that believers attend to their prayers all the time and in all situations. It thus gives an image of permanence and stability. Their prayer is disrupted through negligence or laziness. It is a permanent bond. When the Prophet performed voluntary worship, he used to do so regularly. He also said: “The actions that please God most are the ones offered regularly, even though they may be small.” [Related in all six anthologies of authentic ahadith.] “ Who give a due share of their possessions to the one who asks [for help] and the one who is deprived” (Verses 24-25) This due share is zakat in particular and other charitable donations of specified amounts. These are due, by right, from all believers. Perhaps this statement has a broader meaning too, signifying that believers assign a share of their wealth considering it to be due for such needy people. To do so is to rid oneself of stinginess and to rise above the desire to amass wealth. It also implies a recognition by the one who is well off within the community of believers of his duty towards the one who is deprived. When a believer accepts that the needy and the deprived have a rightful claim to a portion of his wealth, he acknowledges the grace God has bestowed on him and the bond he has with fellow human beings. It signifies freedom from greed and stinginess. Moreover, it guarantees mutual cooperation and care within the Muslim community. Thus, zakat appears a duty with far-reaching significance on several levels, within oneself and in the life of the community.

“Who believe in the Day of Judgement,” (Verse 26) Drawing an essential but general outline of a believer’s character, this quality is directly related to the surah's main theme. To believe in the Day of Judgement is half of faith, having as it does a marked influence on one’s life, with respect to both emotions and actions. The standard by which a believer in the Day of Judgement weighs up things, events, actions and life altogether is different from that of one who does not believe. Such a believer approaches matters and takes action looking up to heaven and thinking of the hereafter. He treats all events, good or bad, as preludes, while the results come later, in the life to come.

Therefore, he looks at these with their expected results and evaluates them on that basis. By contrast, the one who does not believe in the Day of Judgement looks at everything in the light of what he stands to gain from it in this present, short and limited life. Whatever action he takes is considered within the scope of life on earth. Hence, he weighs things, events and actions differently, arriving at very different conclusions. He is always worried and miserable because what he goes through in this his first life may not be reassuring, comfortable, fair or reasonable unless he adds to it what happens in the next stage, which is longer and broader. Hence, the one who does not take the hereafter into account will be unhappy or will cause unhappiness to those who are close to him. He cannot conceive of a higher level of life bringing him its clear rewards. Hence, believing in the Day of Judgement is half of faith, and it is on this belief that the Islamic code of living is based.

The surah then depicts a Makkan scene in which we see the unbelievers going hurriedly to where the Prophet was reading the Qur’an. Once there, they would split into groups around him. The surah criticizes their hurrying and grouping when they had no intention of listening to or of heeding his advice:

What is wrong with the unbelievers, that they run confusedly before you, from the right and the left, in crowds? (Verses 36-37)

There is implied sarcasm in the question. It describes their confused movement, with the Arabic expression adding a connotation of their being led. The question wonders at their confusion: they move hurriedly, but without any intention of receiving guidance. They only want to learn what the Prophet says before splitting into small groups discussing how to resist what they have heard. What is wrong with them, then? “Does every one of them hope to enter a garden of bliss?” (Verse 38) How can they entertain such hopes when their behaviour leads only to hell, and not to heaven and its gardens of bliss? Do they think that they have a high position with God to ensure that they will enter heaven despite the fact that they disbelieve in Him, oppose the Prophet, scheme against Islam? They must imagine that they command very high value with God to achieve such elevation.

The answer is swift and decisive: “No!" It is delivered in the negative, implying contempt. “ We have created them from the substance they know" (Verse 39) They are aware that they have been created from a humble fluid they know well enough. There is an implicit, yet profound touch here, destroying all their pride and arrogance without using a single objectionable word. Yet the verse is so expressed that it depicts a state of utter humiliation and ignominy. How can they hope to be in heaven when they disbelieve and commit evil deeds, knowing from what substance they are created? In Gods measure, they are too lowly to hold favour with Him. Why would He waive His law of administering justice to all according to their deeds just for them?

Confirming their unimportance and lowly status, the surah states that God is able to replace them with better creatures. Furthermore, they cannot escape the punishment their actions deserve:

By the Lord of all star risings and settings, We certainly have the power to replace them with better people. There is nothing to prevent Us from doing so. (Verses 40-41)

The point at issue needs no oath, but the mention of risings and settings reflects Gods greatness. These movements may refer to the rise risings and settings of the millions upon millions of stars in the universe. On the other hand, this may be a reference to sunrise and sunset over every point on our planet. At every moment, there is a sunrise and a sunset, as the earth continues to revolve. Whichever the meaning intended, the mention of these risings and settings gives us a feeling of the greatness of the universe and the Almightiness of God who created the universe. Do those people, created from humble fluid, need an oath by the Lord of all star risings and settings to realize that He is able to create better people? Do they need an oath confirming that they cannot escape from Him?