Transliteration:( Sa'ala saaa'ilun bi 'azaabinw waaqi' )
1. His name was Nadar bin Harith he had been saying Oh Lord if the Holy Qur'an is a true Book then pour stones upon us from the sky, which has been mentioned elsewhere in the Qur'aan. From this, we learn that to seek a Divine Punishment is the way of the infidels, while the work of the believer is to seek In protection from punishment.
1. A questioner asked concerning a torment about to befall 2. Upon the disbelievers, which none can avert, 3. From Allah, the Lord of the ways of ascent. 4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years. 5. So be patient, with a good patience. 6. Verily, they see it (the torment) afar off. 7. But We see it near.
(A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter “Ba”. It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah’s statement,
(And they ask you to hasten on the torment! And Allah fails not His promise.) (22:47) meaning, that its torment will occur and there is no avoiding it. Al-`Awfi reported from Ibn `Abbas concerning the Ayah,
(A questioner asked concerning a torment about to befall) “That is the questioning of the disbelievers about the torment of Allah and it will occur to them.” Ibn Abi Najih reported from Mujahid that he said concerning Allah’s statement
(A questioner asked), “A person called out (requesting) for the torment that will occur in the Hereafter to happen.” Then he said, “This is their saying,
(O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)” (8:32) Allah’s statement,
(about to befall (Waqi`) upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn `Abbas said, “Waqi` means coming.”
(which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says,
(From Allah, the Lord of the ways of ascent (Al-Ma`arij).)
`Ali bin Abi Talhah reported from Ibn `Abbas, “Lord of the ways of ascent means loftiness and abundance.” Mujahid said, “Lord of the ways of ascent means the ways of ascension into the heavens.” Concerning Allah’s statement,
(The angels and the Ruh Ta`ruju to Him) `Abdur-Razzaq reported from Ma`mar from Qatadah that Ta`ruju means to ascend. In reference to the Ruh, Abu Salih said, “They are creatures from the creation of Allah that resemble humans but they are not humans.” It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara’ proves.
Concerning Allah’s statement,
(in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn `Abbas that he said concerning the Ayah,
(in a Day the measure whereof is fifty thousand years.) “It is the Day of Judgement.” The chain of narration of this report (to Ibn `Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from `Ikrimah that he said concerning this verse, “It is the Day of Judgement.” Ad-Dahhak and Ibn Zayd both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah,
(The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) “It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. ” Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu `Umar Al-Ghudani that he said, “I was with Abu Hurayrah when a man from Bani `Amir bin Sa`sa`ah passed and it was said: `This man is the wealthiest man of Bani `Amir.’ So Abu Hurayrah said, `Bring him back to me.’ So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, `I have been informed that you are a man of great wealth.’ The man from Bani `Amir replied, `Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels…’ and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, `Beware of the hooves of the camels and the cloven hooves of the cattle.’ He continued repeating that to him until the color of the man began to change. Then the man said, `O Abu Hurayrah what is this’ Abu Hurayrah replied, `I heard the Messenger of Allah say,
(Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl…) We interrupted saying, `O Messenger of Allah! What is their Najdah and Risl’ He said,
(It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani `Amir said, `What is the due of the camel, O Abu Hurayrah’ Abu Hurayrah said, `It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.”’ This Hadith was also recorded by Abu Dawud and An-Nasa’i.
Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,
(There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet also added,
(The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet’s statement,
(Until Allah judges between His servants on a day whose measurement is fifty thousand years.)
Allah says,
(So be patient, with a good patience.) meaning, `be patient, O Muhammad, with your people’s rejection and their seeking to hasten the torment since they think it will not occur.’ Allah says in another Ayah,
(Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.) (42:18) Thus, Allah says,
(Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word “Ba`id” here means that which is impossible to occur.
(But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.
(70:1) A beseecher besought the visitation of chastisement,[1]
1. Some commentators have taken the verb saala in the text in the meaning of asking, and have interpreted the verse to mean: The asker has asked: whom will the torment with which we are being threatened befall. And Allah has answered it, saying: It will befall the disbelievers. But most of the commentators have taken saala here in the meaning of demanding. Nasai and other traditionists have related a tradition from Ibn Abbas, and Hakim hold it as authentic, that Nadr bin al-Harith Kaladah had said: O God, if it is really the truth sent dawn by You, then rain down stones on us from the heavens, or send down any other painful torment on us. (Surah Al-Anfaal, Ayat 32). Apart from this, at several places in the Quran the disbelievers’ this challenge has been related: Why don’t you bring down on us the torment that you threaten us with? For instance, see (Surah Younus, Ayat 46-48); (Surah Al-Anbiya, Ayat 36-41); (Surah An-Naml, Ayat 67-72); (Surah Saba, Ayat 26-30); ( Surah YaSeen, Ayat 45-52); (Surah Al-Mulk, Ayat 24-27).
[1748]- In the Hereafter. Disbelievers had challenged the Prophet (ﷺ) by invoking Allāh to bring on His punishment. See 8:32.
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