Why do Allah swear by Himself in Qur'an 70:40?

Sources

• ✓ 70:40 · Al-Ma'aarij

  70:40 · Muhammad Marmaduke Pickthall

  فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ

  But nay! I swear by the Lord of the rising-places and the setting-places of the planets that We verily are Able

• ✓ Tafsir Ibn Kathir on 70:40

  Sunni

  Tafsir Ibn Kathir · 70:40

  In this verse, Allah reproaches the disbelievers living during the Prophet Muhammad's (peace be upon him) time. They witnessed the guidance he brought and saw the manifest miracles Allah supported him with, yet they fled and dispersed from him, turning away right and left in various groups and factions. This is similar to the verse in al-Muddaththir (74:49-51), where people are likened to wild donkeys fleeing from a lion—dispersed and scattered. Here, Allah says: 'What is with those disbelievers who come hastening toward you?' meaning, what is the reason for these disbelievers around you rushing away, fleeing? Al-Hasan al-Basri explained that "huth'i'in" means moving swiftly, departing in scattered groups to the right and left, a state of their dispersion and opposition to the truth. Imam Ahmad said that such people differ in their understanding of the Book; they oppose and contradict it, united only in rejecting it. Al-Awfi narrated from Ibn Abbas that 'What is with those disbelievers who hasten toward you' means they look in your direction with mockery; the terms 'right and left groups' are people gathering in factions mocking and turning away. Ibn Jarir reported from al-Hasan that the phrase 'to the right and to the left in scattered parties' refers to their division and disbelief—they take different sides exclaiming, "What is this man saying?" Qatada explained that 'huth'i'in' means they deliberately turn away, split into groups around the Prophet without desiring Allah’s Book or His messenger. The tradition narrated from Jabir ibn Samura reveals that when the Prophet saw his companions with shaved heads, he asked, "Why do I see you dispersed?" This was reported by many hadith scholars with a strong chain of transmission and is an authentic indication of their scattered state. Allah then asks rhetorically if any of these disbelievers, in their fleeing and rejection, hope to enter the Gardens of bliss. This is a negative — they do not expect mercy, rather their destination is Hellfire. Subsequently, Allah affirms the reality of resurrection and punishment which they denied, pointing to the origins of human creation from a weak fluid—meaning sperm—as proof that resurrection is not impossible since creation began from something so humble. This is reinforced by references to similar verses describing human origin from insignificant fluids and the power of Allah to restore the hidden innermost parts on the Day of Judgment. Then Allah swears by the Lord of the Easts and Wests — the One who created the heavens and the earth and regulates the movement of stars from their risings and settings—emphasizing that the matter of Resurrection and accountability is real, contrary to the mistaken assertions of the deniers. The oath begins with negation to counter their claim of no resurrection. The proofs for Resurrection are clear from the vast capability of Allah demonstrated in creation, management, and control over all creatures and natural phenomena, which surpasses the task of resurrecting humans. Verses about Allah’s power to recreate humans and bring life after death are cited to underline this. Allah declares His ability to replace disregarding disbelievers with better people—interpreted by Ibn Jarir as those who obey Allah instead of sinning, a notion derived from similar Quranic promises of replacing disobedient people with others. This shows Allah's complete power and that He is never prevented from accomplishing His will. Finally, Allah commands the Prophet to leave the disbelievers to their falsehood and play until the Day they are given their reckoning. This refers to the Day of Resurrection when people emerge hastening from their graves as if running toward a landmark or standard. Ibn Abbas, Mujahid, and adh-Dhahhak interpreted this “landmark” as a battle flag or a goal they strive to reach. Others explain it as a point of gathering. Variant readings exist on the word 'nusub'; the majority read it with a vowelization implying a destination or installation, while al-Hasan al-Basri read it meaning 'the idol'. The meaning is that they hasten to the appointed place just as they rushed in worldly life to attain their idols. This is supported by narrations from Mujahid, Yahya ibn Abi Kathir, Muslim al-Batin, Qatada, adh-Dhahhak, ar-Rabi' ibn Anas, Abu Salih, Asim ibn Bahdala, Ibn Zaid, and others. The verse proceeds to describe their eyes humbled with shame, overwhelmed by the humiliation that they had denied before. The day described is the one they had been warned about. This concludes the commentary of Surah 70. Praise and thanks be to Allah alone.