Overview (Verses 1 - 7)

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 God's 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 God's 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 statement's 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.
 
The statement that the length of that day is fifty thousand years may be an expression of very long duration as is customary in Arabic idiom, or it may express a true fact meaning that the day in question is equal to fifty thousand of our years despite its being just a single day. We can easily imagine this considering that our earth days represent the length of time the earth takes to revolve once in position. There are stars, however, which take thousands of our days to revolve once. This is not to say that this is what is meant here; we only state this to make it clear that the length of days can differ greatly.

If one of God's days is equal to fifty thousand of our years, then the punishment of the Day of Judgement is certainly close, according to God's measure, even though people may think it far away. Therefore, God tells His Messenger to be patient with them: "People think it to be far away. but We see it near at hand." (Verses 6-7) The order to remain patient is part of the divine message's essence; it is required of every messenger and every believer. This is fundamentally necessary because the burden is heavy and the task hard. It is vitally important to keep the believers united and content, looking to their ultimate goal.

Goodly or 'beautiful' patience, to use a literal translation of the Qur’anic term, is that type of patience coupled with a feeling of contentment and reassurance. It is undisturbed by displeasure, worry or doubt in the true promise. It is the type of patience shown by one who is certain of the outcome, content with God's will, appreciating His wisdom in the trying times he goes through, looking to Him in all situations. It is this type of goodly patience that is worthy of one who advocates the divine message. It is after all God's message calling on people to believe in Him. Its advocates have no personal interest in it; they seek no gain out of it. Whatever they suffer as a result is for God's sake, and whatever happens to it is by His will. Goodly patience, therefore, is the only attitude that fits properly with this truth.

God, who has bestowed this message from on high and has made this promise which the unbelievers hasten, determines events and their timings as He pleases, according to His overall plan for the universe. Human beings remain unaware of His will and plan; therefore, they hasten things. When time goes by without fulfilment of the promise, they begin to doubt. Worry may also be experienced by advocates of the divine message themselves. They too may entertain thoughts and desires that the promise be fulfilled soon.

Therefore, they are given the following instruction so that they may remain firm: "Therefore, endure all adversity with goodly patience." (Verse 5) The address here is delivered to the Prophet so as to give him reassurance in the face of the opposition and rejection he faced. It also adds another truth here, highlighting the fact that God sees matters in a different way. He does not measure things by means of our small measures: "People think it to be far away, but We see it near at hand." (Verses 6-7)