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Surah al-Tur, Chapter 52, Verses 1 - 28

(The Mount)

Section (juz’): 27

Number of Verses: 49

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Chapter was revealed in Mecca and it has forty nine Verses. The title of the Chapter owes its designation to the opening Verse. The word Tur, connoting the Mount of Tur, the appointed place (miqat) where Torah was Divinely revealed to Prophet Moses (as), is attested ten times in the Holy Qur’an. Like other Meccan Chapters, Chapter 52 mainly treats of Resurrection, the Rewards to be granted to the pure, and the chastisement in store for disbelievers.

Mention is also made herein to defending the Noble Prophet (S) and the virtues of patience and perseverance.

Merits of the Recitation of the Chapter

According to a Prophetic tradition:

"One who recites Surah al-Tur shall be safe from torment and shall enjoy Divine Favors in Paradise.”

Another tradition narrated from Imam Baqir (as) reads:

"One who recites Surah al-Tur shall be grated Divine Good in this world and the Hereafter."

It is evident that such great Rewards in this world and the Hereafter fall into the share of those who recite the Chapter in order to preoccupy themselves with contemplation and make use of the same to act upon them.

Surah al-Tur - Verses 1-8

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

وَالطُّورِ

وَكِتَابٍ مَّسْطُورٍ

فِي رَقٍّ مَّنشُورٍ

وَالْبَيْتِ الْمَعْمُورِ

وَالسَّقْفِ الْمَرْفُوعِ

وَالْبَحْرِ الْمَسْجُورِ

إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ

مَا لَهُ مِن دَافِعٍ

1. By the Tur [Mount].

2. And by an Inscribed Book.

3. By a parchment unrolled.

4. And by the Prosperous House.

5. And by the roof [of the heaven] raised high.

6. And by the blazing sea.

7. Indeed, the torment of your Lord will surely come to pass.

8. There is no impediment for it.

The word tur denotes "mountain," but it ad hoc connotes a mount in the Sinai region which served as the appointed place where Prophet Moses (as) met with Divine Manifestation. The mount is a sacred place and the Holy Qur’an depicts it as al-Tur ("the Mount"). The Arabic phrase kitab mastur designates Scriptures like the Torah and the Holy Qur’an inscribed on thin pieces of paper which were unrolled rather than rolled.

The word raqq in the phrase fi raqq-in manshur deriving from raqqa denoting thin and delicate parchment prepared for writing. Manshur denotes "unrolled" and masjur signifies "ablaze" which also denotes "brimming, abounding, filled." The compound bayt al-Ma‘mur ad hoc refers to the House of God Almighty which has always been prosperous through the presence of pilgrims.

The holy Ka‘ba is designated twice as bayt;

("house");

the other instance is bayt al-‘atiq;

("ancient house").

According to traditions, there is place above Ka‘ba in the heavens where angels circumambulate it and it is also termed as bayt al-ma‘mur.1

The phrase al-bahr al-masjur denoting blazing and agitated sea or those which shall be set ablaze on the Day of Resurrection, as it is attested elsewhere in the Holy Qur’an2 :

"And when the seas become as blazing fire or overflows"

or it may connote magma erupting at times through volcanoes.

It is also worthy of note that as mentioned above under 51:60:

"Therefore, woe unto those who disbelieve from their Day which they have been promised"

where it treats of the promise of the inevitable occurrence of Resurrection.

The Chapter in question, following five oaths, reads:

"Indeed the torment of your Lord shall certainly come to pass. There is no impediment for it."

In short, the blessed Verses in question make a reference to the torment in store for disbelievers saying that in the same manner that the constituent elements of the world of being follow a certain order unimpeded by any impediment, the torment in store for disbelievers and contenders and their abode in Hell is certain against which no impediment may arise.

Surah al-Tur - Verses 9-14

يَوْمَ تَمُورُ السَّمَاء مَوْرًا

وَتَسِيرُ الْجِبَالُ سَيْرًا

فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ

الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ

يَوْمَ يُدَعُّونَ إِلَی نَارِ جَهَنَّمَ دَعًّا

هَذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ

9. The Day when the heaven shall shake with a dreadful shaking.

10. And the mountains shall move away with haste.

11. Then woe unto the beliers on such Day.

12. Who are immersed in falsehood preoccupied with vain talk [regarding Divine Signs].

13. The Day when they shall be pushed down by force to Hellfire with a forceful pushing.

14. This is the Fire which you used to recurrently belie.

The Arabic word mawr denotes speedy and circular, but disorderly and abyss like, movement, such that the wind scatters dust in the air and shakes everything. The word khawdh originally denotes "plunge into water and passing the same" but it is figuratively applied to being preoccupied with vanity and falsehood. The word da‘‘ designates pushing violently.

It is worthy of note that all the world of existence has been created for man and when his affairs come to an end in this world, the world of existence shall be rolled up as well;

("The Day when the heaven shall shake with a dreadful shaking").

Thus it is also attested elsewhere in the Holy Qur’an:

"We shall roll up the heaven like a scroll."

It is only God Almighty Who is not subject to alteration. The seven heavens shall shake as well and change into waves in motion.

The mountains which fixate the earth shall be restless on that Day;

"And the mountains shall move away with haste."

The blessed Verses nine to eleven are saying that following a reminder as to the Signs of His Mercy and the creation of all beings in the form of oaths, God Almighty is saying that in the same manner that everything is well-established in its proper place the heavens, the mountains, the seas, and the prosperous world and all beings have been recorded in the Preserved Tablet, the Divine Torment in store for those who deserve it is based upon order and justice and the same shall appear when the heaven shakes violently and mountains move away from their places.

The blessed Verses make a reference to the time of Resurrection saying that the material world which is established by Divine Order shall disintegrate upon Divine Will and changes into the Hereafter. In short, the material world shall be rolled up and the Hereafter shall appear. On such Day, wayl, which is said to be a bottomless pit for those who belied Divinely appointed Messengers and Prophets and attributed madness, sorcery, and lying to them.

The blessed Verses twelve to fourteen enumerate the characteristics of those who belie Prophets saying that they play in vanity with natural phenomena which are not well-established and are transient and unbefitting compared to spiritual affairs and Divine teachings, since their words and acts resemble children and lunatics, devoid of reason and insight.

Had they not been preoccupied with vanity and attributing falsehood to Prophets nor had they called them sorcerers, liars, and lunatics, they would have perceived the truth.

"The Day when they shall be pushed down by force to Hellfire with a forceful pushing."

The adverb of manner da‘‘an ("with a forceful pushing") connotes that on such Day, Divine Torment shall fall into the share of disbelievers and they shall be pushed down by force to Hellfire and it shall be said unto them that it is the Fire against which you were warned by Prophets but you failed to investigate the veracity of their words and believe in truth; it was out of your prejudice and concupiscent desires that you regarded their words as legends and made attempts to bear animosity against Messengers of Truth and inflict harms upon them.

Surah al-Tur - Verses 15-16

أفَسِحْرٌ هَذَا أمْ أنتُمْ لَآ تُبْصِرُونَ

اصْلَوْهَا فَاصْبِرُوا أوْ لَآ تَصْبِرُوا سَوَاء عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

15. Is this [torment] magic or do you not see?

16. Taste you therein its heat and whether you are patient of it or impatient of it; it is all the same. You are only being requited for what you used to do.

Polytheists and disbelievers claimed at all times that the Noble Prophet (S) was a sorcerer robbing them of their sense and casting veils on their eyes such that they might acknowledge miracles and Revelation. Thus, they shall be censured and rebuked on the Day of Resurrection by asking them if it is sorcery.

Are they not able to perceive the fire and sense its heat? These two blessed Verses censures disbelievers who term Divine Revelation and miracles as sorcery. They are inquired as to what they see of different kinds of torment is sorcery and something baseless or they are unable to see the torment in the same manner that that the eyes of their hearts were blind unable to perceive the truth and veracity of their words.

The reason is that they denied the Truth and the people of Truth in this world thereby they shall enter their abode in Hell abounding in torment and affliction which shall be the recompense of their deeds. It shall be all the same whether they be patient or fail to be so, since as mentioned in the blessed Verse, torment awaits them and nothing may impede it. Such torment is the recompense of their evil deeds.

Surah al-Tur - Verses 17-18

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ

فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ

17. Indeed, the God fearing shall be in Gardens [of Paradise] and Abundant Bounties.

18. Enjoying in that which their Lord has bestowed on them, and their Lord saved them from the torment of the torment of Hellfire.

Fearing God Almighty is the key to Paradise;

("Indeed, the God fearing shall be in Gardens [of Paradise] and Abundant Bounties").

Following warning those who denied Divine Signs and followed concupiscent desires and wasted their lives in sport and play, the twain blessed Verses bear glad tidings to the God fearing who abstained from following Satan and concupiscent desires and obeyed the Truth and Divinely appointed Messengers and fearing God Almighty turned into their permanent disposition of mind such that they deserved the attribute of Fear God Almighty.

It should be borne in mind that fearing God Almighty is an exalted state ranking higher than belief, such that every believer does not fear God Almighty and such fear has not turned into his permanent disposition of mind.

In short, the twain blessed Verses in question treat of the exalted state of the God fearing. On the Day when the heaven shall be cleft asunder and the constituent elements of the earth shall be scattered and the world shall come to its end and disbelievers shall be pushed toward Hellfire, the God fearing shall be happy and delighted in Gardens of Paradise enjoying abundant Bounties and whatever shall be bestowed upon them by God Almighty while they shall be saved from excruciating torments of Hell.

The Arabic relative ma ("that") in:

"enjoying in that which their Lord has bestowed on them"

designates general applicability, namely it is not only applied to mundane Bounties but also it designates all worldly and spiritual Bounties bestowed upon the God fearing while they shall be saved from torment, suffering, and affliction;

("Indeed, the God fearing shall be in Gardens [of Paradise] and Abundant Bounties, enjoying in that which their Lord has bestowed on them, and their Lord saved them from the torment of the torment of Hellfire").

Surah al-Tur - Verses 19-20

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ

مُتَّكِئِينَ عَلَی سُرُرٍ مَّصْفُوفَةٍ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ

19. [It shall be said unto them:] “Eat and drink with happiness because of what you used to do.”

20. They will recline on thrones arranged in ranks. And We shall marry them to hur [beauties with wide lovely eyes].

The twain blessed Verses are addressed to the people of Paradise saying unto them to eat and drink with happiness and enjoy the Bounties of Paradise without entailing any hardship or ailment. They shall recline on bejeweled thrones arranged in ranks. God Almighty shall marry them to beautiful hur with wide lovely eyes.

Those who abstained from watching those outside the circle of close kinship shall have beautiful spouses in the Hereafter.

Surah al-Tur - Verse 21

وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ ألْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا ألَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ

21. And those who believe and whose offspring follow them in faith, to them shall We join their offspring, and We shall not decrease the Rewards of their deeds in anything. Every person is a pledge for that which he has earned.

The blessed Verse in question treats of other spiritual and material Bounties in store for the people of Paradise saying that those who believed and whose offspring followed them in believing in God Almighty shall join their offspring in Paradise without decreasing any of their Rewards for their deeds.

It is also a great Bounty that believers shall be joined by their offspring in Paradise enjoying their company without any decrease in their Rewards.

It is narrated from the Command of the Faithful, Imam ‘Ali (as) that the Messenger of Allah said:

"believers and their offspring shall be in Paradise reciting this Verse."3

It is also narrated from Imam Sadiq (as) that the children of believers shall be taken to their fathers as a token of respect.4

It is worthy of note that it is another Divine Favor which shall be bestowed upon God Fearing believers such that their children shall join them in Paradise since they were the pupil of their eyes in this world and they wished to be with them as a consequence of which such great Favor shall be bestowed upon them in Paradise.

It is noteworthy that the blessed Verse closes by saying that "every person is a pledge for that which he has earned" thereby everyone shall be answerable for his own deeds and he shall not be censured for vices committed by others.

Surah al-Tur - Verses 22-23

وَأمْدَدْنَاهُم بِفَاكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ

يَتَنَازَعُونَ فِيهَا كَأسًا لَآ لَغْوٌ فِيهَا وَلَآ تَأثِيمٌ

22. And We shall provide them with fruit and meat such as they desire.

23. There they shall pass from hand to hand a cup, free from any vain talk and free from sin.

The blessed Verse proceeds with an enumeration of the Bounties which shall be bestowed upon the people of Paradise saying that We shall prepare whatever the people of Paradise desire of meat and fruit and We shall increase the Bounties they desire such that they shall bear neither hardship nor affliction for obtaining them.

"Such as they desire"

reflects that God fearing believers shall avail themselves of whatever they desire since they reflect Divine Creativity since they shall be able to create whatever they desire. The blessed Verse 23 is saying that the people of Paradise shall pass from hand to hand a cup brimming with the wine of Paradise. The wine shall be such that it shall not take away reason nor shall it lead to committing vices.

It makes a reference to the point that Bounties in store for the people of Paradise shall be free from blights and afflictions unlike those of mundane ones which entail pains and afflictions.

Surah al-Tur - Verse 24

وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ

24. And there will go round pages of theirs to serve them as if they were pearls in shells.

While reclining on their royal thrones, the people of Paradise shall be served by most beautiful pages resembling pearls in shells. Pearls look so fresh, transparent, and beauteous in shells though they preserve their beauty without shells, but dust and other impurities decrease their freshness and brilliance. Pages of Paradise look so beautiful, fresh, and white complexioned that they are likened to pearls in shells.

The expression:

"go round"

makes a reference to their preparedness for rendering service at all times, though there shall be no need for servants in Paradise since the people of Paradise shall be provided with whatever they require. Such service reflects further respect for them.

It is narrated from the Noble Prophet (S) that he was inquired:

"If servants resemble pearls in shells, how will be those being served, namely the people of Paradise?"

He replied:

"The superiority of those who will be served over those who provide them with service in Paradise is like the superiority of full moon over other planets."5

It is worthy of note that the expression "of theirs" reflects that each and every believer shall have his own servants and they serve them with utmost delight since there shall be no sorrow in Paradise.

Surah al-Tur - Verses 25-27

وَأقْبَلَ بَعْضُهُمْ عَلَی بَعْضٍ يَتَسَاءلُونَ

قَالُوا إِنَّا كُنَّا قَبْلُ فِي أهْلِنَا مُشْفِقِينَ

فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ

25. And some of them [people of Paradise] draw near to others, questioning [the secret of being provided with so many Bounties in Paradise].

26. Saying: Aforetime [in the world], we were benevolent toward our families warning them against Divine torment.

27. “Thus, Allah has been gracious to us and has saved us from the torment of the Fire.

These three blessed Verses also treat of the state of bliss enjoyed by the people of Paradise saying that besides other Bounties bestowed upon them, they associate with one another inquiring as to the virtues and merits leading to such exalted state to which they reply by saying that their virtues and merits included their association with the people of the world, entertaining fear of Divine torment and it was for the sake of such fear that God Almighty bestowed his favor upon them and saved them from excruciating and horrible torment.

Surah al-Tur - Verse 28

إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ

28. Indeed, We used to invoke Him before. Indeed, He is the Most Benevolent, the most Gracious.

The last words uttered by the people of Paradise, as reflected in the blessed Verse in question, is that they acknowledge the reality that they feel Divine Graciousness and Benevolence more than before saying that aforetime, they would invoke God Almighty and would praise Him as the Most Merciful and the Most Gracious, but they perceive the reality and the profundity of such Attributes that

He bestowed so many Bounties and Favors upon them for their little deeds and despite so many defects of theirs, He bestowed His Mercy upon them. It is worthy of note that the Most Beauteous Divine Attributes manifest on the Day of Resurrection through Bounties and Favors bestowed upon believers in Paradise and believers, witnessing such scenes, perceive the Truth behind His Most Beauteous Names; even Hell reflects His Attributes like Divine Justice, Wisdom, and Omnipotence.

Notes

1. Tafsir Nur al-Thiqalayn.

2. 81:6

3. Tafsir Majma‘ al-Bayan.

4. Ibid.

5. Tafsir Majma‘ al-Bayan; Kashshaf; Qurtubi; Ruh al-Bayan; Abu al-Futuh Razi's Tafsir.

Surah al-Tur, Verses 29 - 49

Surah al-Tur - Verses 29-30

فَذَكِّرْ فَمَا أنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَآ مَجْنُونٍ

أمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ

29. Thus, remind [people] that by the Grace of Allah, you are neither a soothsayer, nor a madman.

30. Or do they say: He is a poet! We await his calamitous death!”

In the twain blessed Verses God Almighty thus addresses His Messenger bidding him to remind disbelievers of fulfilling their duty against Allah and says unto him to fulfill his obligations toward Allah. He is further told that God Almighty has bestowed upon him such exalted state. He is neither a soothsayer, nor a madman, nor a lunatic.

The word

soothsayer

is applied to someone who may perform extraordinary things through the medium of jinn and devils. Such person claims to be aware of the unseen thus rendering falsehood as truth for people and most of his words are false and baseless and there may have been soothsayers who falsely claimed to be Prophets.

The word

madman

is likewise applied to someone who performs acts beyond common practice and his acts are carried out without discipline and thought. Poetry is applied to rhythmical words adorned with rhymes.

It is however a source of surprise that the three characteristics attributed to the most prominent person in the world of existence, namely the Noble Prophet of the Islamic faith (S) are contradictory and one single person may not possess all the three attributes, since soothsaying springs from self-mortification and despite the fact that it is satanic, it is done through reason polluted with imagination and estimative faculty and the soothsayer intends to draw conclusions out of his own acts.

How may such characteristic be found in someone together with madness which stems from unconsciousness and alienation. The people of Mecca were speakers of the Arabic tongue and could notice the eloquence of the Holy Qur’an and were aware that Qur’anic Verses was different from poetry and their own speech, but they pretended ignorance and termed the Noble Prophet (S) as poet.

In short, all these baseless accusations stemmed from jealousy, envy, arrogance, and obduracy rather than from ignorance. It was out of their vile disposition that they expected some ailment or another affliction fall upon the Noble Prophet (S) such that he may cease his Prophetic Call and receiving Divine Revelation of the inimitable Qur’anic Verses and thereby people may not follow him through converting to the Islamic faith.

Surah al-Tur - Verses 31-32

قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُم مِّنَ الْمُتَرَبِّصِينَ

أمْ تَأمُرُهُمْ أحْلَآمُهُم بِهَذَا أمْ هُمْ قَوْمٌ طَاغُونَ

31. Say [O Muhammad SAW unto them]: “Wait! I am with you among the waiters! [You await my death and I await triumph over you.]”

32. Do their minds command them this [to attribute such baseless accusations to the Noble Prophet (S)] or are they people transgressing bounds?

The twain blessed Verses are addressed to the Noble Prophet (S) saying unto him that reply to disbelievers by asking them to await some blight or affliction like death fall upon him and he will await that death or torment fall into their share thus they may know that who has lost his mind and commits vices.

The blessed Verse 32 addresses the chiefs of the Quraysh who imagined that they were people of reason and intelligence. It also addresses those who regard themselves as reasonable and knowledgeable inquiring whether their reason and intelligence bid them to deny the Truth, whereas such denial stands against reason. The point is that they are rebellious and disobedient and their reason follows their concupiscent desires.

Surah al-Tur - Verses 33-34

أمْ يَقُولُونَ تَقَوَّلَهُ بَل لَآ يُؤْمِنُونَ

فَلْيَأتُوا بِحَدِيثٍ مِّثْلِهِ إِن كَانُوا صَادِقِينَ

33. Or do they say: “He has forged it [the Holy Qur’an and has attributed it to God Almighty]?” Nay! [There is no such thing but the fact is that it is through their disobedience and envy that] They believe not!

34. Then if you speak the truth, produce a word like unto it.

Like other blessed Verses, these two Verses also treat of the Truth and Inimitability of the Holy Qur’an by saying that if they imagine that he has forged Qur’anic Verses, they are Arabs like him and as the Holy Qur’an says Qur’anic Verses are revealed in eloquent Arabic, they may make attempts at producing the like. The point is that they fail to convert because of their vile disposition of mind.

Surah al-Tur - Verses 35-36

أمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أمْ هُمُ الْخَالِقُونَ

أمْ خَلَقُوا السَّمَاوَاتِ وَالْأرْضَ بَل لَآ يُوقِنُونَ

35. Were they created out of nothing? Or were they themselves the creators?

36. Or did they create the heavens and the earth? Nay, but they have no firm belief [so that they attain to certitude regarding the Existence of the Creator].

It is incumbent upon man to not cease his reasoning and guiding others against different kinds of accusations. Despite the fact that the preceding Verses treated of different baseless accusations against the Noble Prophet of Islam (S), God Almighty raises a number of questions in order to awaken their dormant conscience.

The Holy Qur’an presents the most significant philosophical discussions in the simplest form of expression. The two blessed Verses present two assumptions, firstly is man created for a cause or without the same and secondly, is it possible that man is able to create himself? Both assumptions fail to stand against reason, since man is a phenomenon and every phenomenon is in need of a cause. Furthermore, man who did not exist before may not cause his own existence.

It is reflected in the blessed Verse 36 that polytheists were aware that God is the Creator of them, the heavens, and the earth. It is reiterated in the Holy Qur’an that if polytheists are asked concerning the creator of the heavens and the earth, they would reply that God is the Creator.

Thus the main question presented in theses blessed Verses is:

"Why do you not believe in Divine Guidance but you disobey Divine Command. It is worthy of note that such people do not respond to the bidding of their reason out of their vile disposition of mind and thereby fail to attain to certitude regarding the Existence of the Omniscient and Omnipotence Creator and thereby fail to obey His Command.”

Surah al-Tur - Verse 37

أمْ عِندَهُمْ خَزَائِنُ رَبِّكَ أمْ هُمُ الْمُصَيْطِرُونَ

37. Or are with them the treasures of your Lord? Or are they wield sway in this world?

The blessed Verse in question is asking if the treasures of the world are with them thereby they are needless and they may wield sway and authority as they intend to do so or they are in need of everything. It is worthy of note that polytheists believed in divine creatorship but they fail to acknowledge him as the creator of their existence and failed to acknowledge the Prophetic Call.

The blessed Verses present questions in order to censure them for failing to acknowledge the Call of the Noble Prophet of Islam (S).

They are thus rebuked:

"Why do you not accept the Noble Prophet's (S) words? Do you possess Divine Omnipotence and Possessions? Have you found a way leading to the heavens on your own and may directly receive Divine Revelation?"

Surah al-Tur - Verse 38

أمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ فَلْيَأتِ مُسْتَمِعُهُم بِسُلْطَانٍ مُّبِينٍ

38. Or have they a stairway [leading to heaven] by means of which they listen [to secrets of the heavens]? If it is true, then their listeners should produce evident arguments.

The blessed Verse in question is asking if they have access to some stairway through which they may ascend to heaven and thereby attain to knowledge concerning the higher world and its angels and sacred intellects. If it is true, it is incumbent upon them to produce evident arguments as to what they have heard and learned.

It may intend to say that such people who have not transcended beyond the world of nature and are unaware of the metaphysical world but are immersed in the mire of nature may not claim to have availed themselves of intellect and perfection and attribute baseless accusations as to madness and sorcery to the Noble Prophet of Islam (S) whose Noble Spirit is conjoined with the metaphysical world since he possesses the supreme intellect and is the first being to be created by God Almighty.

If these disbelievers are aware of the higher world, they are supposed to produce arguments and substantiate their claims in the same manner that Prophets produced arguments in order to substantiate their statements.

Surah al-Tur - Verse 39

أمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ

39. Or has He only daughters and you have sons?

The blessed Verse in question is saying that these disbelievers who are ignorant of the higher world and God Almighty may not attribute offspring to the Creator of the world regarding angels as daughters of God Almighty and select sons for themselves since they imagine that they are stronger and nobler.

It goes without saying that in terms of human values, sons and daughters are not different and the blessed Verse in question produces an argument to expose the falsity of the belief of opponents through producing the same argument against the opponent party. There are numerous references in the Holy Qur’an as to negating such superstitious belief through exposing the falsity of such baseless argument.

Surah al-Tur - Verse 40

أمْ تَسْألُهُمْ أجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ

40. Or is it that you ask a wage from them [for your Prophetic Call] so that they are burdened with a load of debt?

The blessed Verse in question makes a reference to something which may be made use of by them as a pretext thereby the Noble Prophet (S) is addressed by a rhetorical question:

"Do you ask some remuneration from them for your Prophetic Call such that it bears heavily on their shoulders?"

The Arabic word maghram designates the loss incurred without any cause. The word muthqal which is cognate with ithqal denotes imposing heavy burden and hardship on someone.

Thus the contextual meaning of the blessed Verse is:

"Do you ask for indemnity against propagation of your Prophetic Call such that they are unable to settle their debt and thereby fail to convert to the Islamic faith?"

The same motif is recurrently used in the Holy Qur’an not only regarding the Noble Prophet of Islam (S) but also for many other Prophets (as), since the latter opened their Prophetic Call by saying that they did not expect any remuneration against propagation of Divine Call, such that their impartiality be substantiated and there remains no room for making excuses by those who find faults with everything.

Surah al-Tur - Verse 41

أمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ

41. Or that the Unseen is with them and they write it down [on the Preserved Tablet]?

The blessed Verse in question once more addresses them by asking whether they are aware of the secrets of the Unseen and they write down by using them. They falsely claim that the Noble Prophet (S) is a poet and they are awaiting his death and everything will come to an end through his death and his Prophetic Call will be consigned to oblivion.

How do they know that they will be alive after his death? Who has told them such thing? The Qur’anic Verse may also say that if they claim to be aware of the secrets of the Unseen and Divine Injunctions and are needless of the Holy Qur’an and the Islamic faith, they are supposed to produce their arguments. Since they may not produce any arguments, their claim is a gross lie.

Surah al-Tur - Verse 42

أمْ يُرِيدُونَ كَيْدًا فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ

42. Or do they intend employ some stratagem to efface the truth? But those who disbelieve are themselves plotted against!

The blessed Verse in question is asking if their denial stems from plotting, stratagem, and vanity that they intend to plot against the Noble Prophet (S)? But they are unaware that their stratagems will be used against themselves, since Divine Stratagems are far superior to theirs and they shall pay dearly for their plots.

If they imagine that they may be triumphant over the Noble Prophet (S) by getting together at Dar al-Nadwa, a town hall in Mecca at the time of the Noble Prophet (S), and plotting against him and falsely accusing him of soothsaying, madness, poetry, and the like, they are mistaken since His Omnipotence is superior to all powers and He guaranteed the safety, salvation, and triumph of His Messenger (S) in propagating his universal Call.

Surah al-Tur - Verse 43

أمْ لَهُمْ إِلَهٌ غَيْرُ اللَّهِ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

43. Or have they a god other than Allah? Glorified is Allah from all that they ascribe as partners [to Him].

In this blessed Verse, the last question is asked from disbelievers:

"Do they imagine that they have a patron? Is there any object of worship for them besides Allah? The blessed Verse proceeds by saying that God Almighty is glorified from all the partners associated with him by them. Thus, no one may provide them with patronage and support. It is in this vein that they are faced with a series of eleven extraordinary questions. How pleasing and convincing are Qur’anic questions, investigations, and arguments against which anyone seeking truth submits and is convinced.”

Surah al-Tur - Verse 44

وَإِن يَرَوْا كِسْفًا مِّنَ السَّمَاء سَاقِطًا يَقُولُوا سَحَابٌ مَّرْكُومٌ

44. They are so obdurate that even if they see a piece of the heaven falling down, they would say: “Clouds gathered in heaps [but it is not Divine Wrath]!”

Resuming the discussion with obdurate polytheists and disbelievers enlightening any truth seeking man, the blessed Verses expose their prejudice and obduracy saying that they are so obdurate that even if they see rocks fall down from the heaven as a result of Divine torment, they will say:

"You are mistaken. This is not a rock but a condensed cloud falling onto the earth."

Such obdurate people who deny sense perceptions and interpret rocks falling down from the heaven as condensed clouds while it is common knowledge that clouds which descend upon the earth are nothing but fog and such delicate fog may not be condensed to change into rocks, such attitude toward spiritual truths is crystal clear.

Shadows of sin, lustfulness, obduracy, and animosity may darken human vision to the extent that he denies sense perceptions. There is no hope for the guidance of such people. It may be noted in passing that the Arabic word kisf denotes "piece" which ad hoc connotes "falling down a piece of stone from the heaven as a token of Divine torment. The word markum designates "condensed," connoting something placed above something else.

Surah al-Tur - Verses 45-46

فَذَرْهُمْ حَتَّی يُلَآقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ

يَوْمَ لَآ يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَآ هُمْ يُنصَرُونَ

45. Therefore leave them alone till they meet their Day in which they will be afflicted with Divine Wrath and lightning.

46. The Day when their plotting and stratagems shall not avail them at all nor shall they be helped from any side.

The twain blessed Verses address the Noble Prophet of Islam (S) bidding him to leave them alone until they taste the hardship of a Day on which they shall have neither refuge nor deliverance. On that Day their plots and stratagems may not save them but they shall be recompensed for their vicious deeds and vile words.

The blessed Verses bid the Noble Prophet (S) to not entertain any grief or sorrow for their words and deeds, since it is his obligation to propagate his Divine Call upon whose fulfillment he is supposed to leave them alone until the Day arrives on which they shall taste the recompense of their deeds and perceive that what they imagined to be their means of deliverance from torment shall be of no avail to them, but it has led to their loss.

It shall be on that Day that they may find neither support nor assistance. It may be noted in passing that the passive verbal form yus‘aqun denotes unconsciousness and perdition as a result of lighting of torment.

Surah al-Tur - Verse 47

وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَلِكَ وَلَكِنَّ أكْثَرَهُمْ لَآ يَعْلَمُونَ

47. And indeed, for those who do wrong, there is another chastisement besides this in this world or in purgatory; but most of them know not.

At that time, disbelievers shall deserve torment for two reasons.

Firstly, they deserve torment for their disbelief thereby they associated other objects of worship besides Allah, since disbelief leads to torment.

Secondly, they not only have wronged themselves through depriving themselves of virtues and felicity but also have they left no stone unturned to wrong the Noble Prophet (S) and believers. Thus, their torment shall be different from that assigned for all disbelievers.

"Another chastisement besides this"

may indicate this worldly torment including being killed or captivated or it may designate torments descended from the heaven, like those sent down upon the peoples denying their Prophets (as) aforetime, including famine, awe-inspiring cries heard from the heaven as the consequences of their disbelief and harming Messengers of Allah. Such torments are besides those in store for them in the Hereafter. Such disobedient peoples tasted Divine Wrath in this world and it led to their perdition.

It may be noted in passing that according to Tafsir Qumi,

"another chastisement besides this"

makes a reference to the torment to befall those who wronged the family of the Noble Prophet (S) upon return.

Surah al-Tur - Verses 48-49

وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأعْيُنِنَا وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ

48. Therefore, wait patiently for the Decision of your Lord for indeed you are under Our Eyes and Protection. Glorify the Praises of your Lord when you get up from sleep.

49. And in the nighttime also glorify His Praises and at the setting of the stars.

In the twain blessed Verses, God Almighty addresses His Noble Prophet (S) and bids him to be patient against disbelievers who wrong him and persevere in the propagation of Divine Call despite the harms done to him by disbelievers, since he is protected by God Almighty. He is also bidden to wake up at daybreak when stars set and glorify the praises of the Lord.

Although the Noble Prophet (S) is bidden to remember God Almighty at all times and glorify his Lord in the day and at night, but it is said that all Divine Injunctions addressed to the Noble Prophet (S) are applicable to the Muslim community, unless it is proven that they are particularly addressed to the Noble Prophet (S).

Thus, it is incumbent upon believers to not forget God Almighty at any time owing to their worldly preoccupations but to obey Divine Injunctions and abstain from committing any wrong.

Many an exegete have interpreted:

"and in the nighttime also glorify His Praises"

as "night prayer" and maintain that:

"and at the setting of the stars"

refers to the two unite recommended prayer established at daybreak when stars disappear in daylight. It is narrated from Imam ‘Ali (as) that "at the setting of the stars" refers to the twain units of recommended daybreak prayer established before morning prayer when stars set.1

It is also narrated from the Noble Prophet (S):

"The two unit recommended prayers established in the morning and at night are far better for you than the world and worldly possessions."2

It is worthy of note that worshipping and glorifying God Almighty in the heart of the night is quite different in terms of serenity and delight. May God Almighty bestow upon us the blessing of waking up early in the morning, praying silently to our Maker, and a prolonged life.

Notes

1. Majma‘ al-Bayan, under 50:40.

2. Tafsir Qurtubi, under the blessed Verses in question.