إِلىٰ رَبِّكَ يَومَئِذٍ المُستَقَرُّ

That day the abode will be toward your Lord.

EXEGESIS

Musataqarr (abode) is derived from the root verb qarra, which means to be fixed in place. Rāghib posits that the core meaning of the root is from qurr, meaning to be frozen (in place).^{‎[1]Raghib, p. 662, q-r-r. See also Lisan, 5/83, q-r-r.}

From this root comes qarār, which means to settle somewhere and stop moving,^{‎[2]Raghib, p. 662, q-r-r.} like in the verse, the hereafter is the abiding (qarār) home (40:39). Iqrār means to affirm something,^{‎[3]Raghib, p. 662, q-r-r.} in the way of settling on an opinion. Istiqrār from the form istifʿāl takes on the meaning of seeking or desiring to settle down. A mustaqarr is hence a place where one wishes to settle down, like in the verse, On that day the inhabitants of paradise will be in the best abode (mustaqarr) and an excellent resting place (25:24).^{‎[4]See Raghib, p. 662, q-r-r.}

EXPOSITION

A resting place and abode (mustaqarr) is naturally linked to feeling safe and secure, so there is a link here to the previous verse and the idea of refuge (wazar). Hence, the exegetes have understood mustaqarr to mean that there is no refuge besides God.^{‎[5]Alusi, 15/155; Mizan, 20/105; Nemuneh, 25/289.} Others have understood it in the sense of tranquillity and calm, meaning that no one can find istiqrār with other than Him.^{‎[6]Zamakhshari, 4/660; Razi, 30/725.} Naturally this encounter will bring tranquillity only to those who had already decided to willingly journey to Him in this life, O soul at peace! Return to your Lord, pleased and pleasing! (89:27-28). This notion is also expressed in verses 22-25 of this surah.

The addressee in this verse seems to be Prophet Muhammad (s).^{‎[7]Ālūsī opines that it is not appropriate to consider this to be addressed to the disbeliever (Alusi, 15/155).} Its declaration is one that is expressed in different ways throughout the Quran: That the terminus is toward your Lord (53:42); Indeed, to your Lord is the return (96:8); And toward Allah is the destination (24:42, 3:28, 35:18).

The affirmation that all creation originates from God and returns to Him once again is central to Quranic theology. The journey to encounter God naturally does not intend any sort of physical proximity to Him as He has no physical form, nor does He occupy space. To encounter God is to return to the realm in which everything originated.

All creation will reach the completion of its journey in that realm. For human beings it is preceded by facing His judgement and decree:^{‎[8]Tabrisi, 10/598.} O man! You are labouring toward your Lord laboriously, and you will encounter Him (84:6). As a result, everyone will end up where they belong, the righteous in heaven and the wicked in hell;^{‎[9]Tabari, 29/114.} the qarār (decision) regarding that rests with God: He decides who goes to hell and who goes to paradise.^{‎[10] Razi, 30/725; Mizan, 20/105.}

Everything returning to God also means that every matter related to God’s servants traces its final ruling back to Him,^{‎[11] See Zamakhshari, 4/660.} like in the verse, and to Allah all matters are returned (57:5). He is the terminus (53:42) in all matters related to governance and execution. Allah is creator of all things, and He watches over all things (39:62), and all creation and command belong to Him (7:54).

While in this life men travel different paths and choose to believe in and submit to different things, the delusion of believing and submitting to other than God will be made manifest on the Day of Resurrection, when all converges on the divine Sovereign.

The expression your Lord is especially emphatic in this regard. Not only is He the sovereign in full control, He is also the nurturer who has cared for man through all stages of his creation. Hence, the meeting is not with a stranger, but with one who is intimately aware of man and has been with him throughout his life.

REVIEW OF TAFSĪR LITERATURE

Tabatabai suggests that this verse means to encounter God without there remaining any barriers (ḥujub) between a person and his Creator. He says this is what is referred to in the verses, No indeed! Rather, their hearts have been sullied by what they have been earning. No indeed! They will be alienated (maḥjūbūn) from their Lord on that day (83:14-15). He states that this means to be veiled from the mercy of God.^{‎[12] Mizan, 20/105.}

INSIGHTS FROM OTHER TRADITIONS

1. ‘For we will all stand before God’s judgment seat. It is written: “‘As surely as I live, says the Lord, every knee will bow before me; every tongue will acknowledge God.” So then, each of us will give an account of ourselves to God.’^{‎[13] Romans 14:10-12.}
2. ‘And the dust returns to the ground it came from, and the spirit returns to God who gave it.’^{‎[14] Ecclesiastes 12:7.}
3. ‘For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.’^{‎[15] 2 Corinthians 5:10.}

[1] Raghib, p. 662, q-r-r. See also Lisan, 5/83, q-r-r.
[2] Raghib, p. 662, q-r-r.
[3] Raghib, p. 662, q-r-r.
[4] See Raghib, p. 662, q-r-r.
[5] Alusi, 15/155; Mizan, 20/105; Nemuneh, 25/289.
[6] Zamakhshari, 4/660; Razi, 30/725.
[7] Ālūsī opines that it is not appropriate to consider this to be addressed to the disbeliever (Alusi, 15/155).
[8] Tabrisi, 10/598.
[9] Tabari, 29/114.
[10] Razi, 30/725; Mizan, 20/105.
[11] See Zamakhshari, 4/660.
[12] Mizan, 20/105.
[13] Romans 14:10-12.
[14] Ecclesiastes 12:7.
[15] 2 Corinthians 5:10.