Surah al-Ma`arij (The Ways of Ascent) 70 : 11

Overview (Verse 8 - 18)

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:

But no! It is the raging fire that tears the skin away. It will claim all who turn their backs, and turn away from the truth, amass riches and hoard them. (Verses 15-18)

There is absolutely no place for such impossible notions of escape, even though one would offer one's children, spouse, brothers, kinsfolk and everyone else in ransom. "But no! It is the raging fire." (Verse 15) It rages on ready to burn, but it also "tears the skin away." (Verse 16) It tears the skin off both the face and head. Here, the fire is described as if it has a will of its own, deliberately taking part in inflicting punishment on the guilty. "It will claim all who turn their backs, and turn away from the truth." (Verse 17) Those people who turned away when they were called upon to follow the truth embodied in the divine message are now called again. This time the caller is the raging fire, and this time they cannot turn away. In the past, they were busy amassing riches and hoarding them. Now their attentions cannot be diverted from responding to this call by the raging fire. Nor can they divert it from themselves, no matter what they offer in ransom.

Special emphasis is placed in this surah, as in the previous two surahs, on hindering good actions, discouraging the feeding of the needy and hoarding amassed riches. All these are placed side by side with disbelief and denying the divine message. Such repeated emphasis suggests that there were in that early period in Makkah people who combined greed and stinginess with disbelief and rejection. Everyone is warned against this and told of its consequences as a primary cause of punishment, second to disbelief in God and associating partners with Him.

The surah includes other references confirming this and showing some features of the prevailing environment Islam faced in Makkah. The whole social set up concentrated on amassing wealth through trade and usury. The Quraysh elders were the ones so engaged in such trade. They used to organize trade caravans in winter and summer. Their preoccupation with wealth meant that many were poor and deprived. Hence, the need for such repeated reminders and warnings. The Qur'an continued to address these social ills, fighting greed and stinginess within people's souls, both before and after the conquest of Makkah. Anyone who follows the Qur'anic verses addressing such social ills will appreciate this. These verses give clear warnings against usury, the wrongful taking of other people's money, devouring the wealth of orphans when they are still young, the oppression of orphan girls and forcibly marrying them to obtain their money, the ill-treatment of beggars, orphans and the needy generally. In all this, the Qur'an launches a strong campaign against unfair practices, giving us at the same time a fair idea of the prevailing social environment. Moreover, these verses provide directives on how to rid the human soul, in all situations, of its gripping obsession with amassing wealth.