وَما أَظُنُّ السّاعَةَ قائِمَةً وَلَئِن رُدِدتُ إِلىٰ رَبّي لَأَجِدَنَّ خَيرًا مِنها مُنقَلَبًا
And I do not think that the hour will ever set in. And even if I am returned to my Lord I will surely find a resort better than this.’
EXEGESIS
Aẓunnu (I think) was discussed in the previous verse.
Sāʿah (hour) refers to the final hour, the Day of Resurrection and Judgement.
Qāʾimah (set in) is from qiyām, meaning to stand up or be upright, but which has many different usages and meanings, such as upkeeping something or bringing it about, placing at someone’s disposal, or to intend to do something. Here it means that it should ‘come’ or ‘occur’.
Rudidtu (I am returned) comes from radd, meaning to return, like in the verse, But were they to be sent back (ruddū) they would revert (ʿādū) to what they were forbidden (6:28).
Munqalab (resort) comes from the root of qalb, meaning to be turned upside down or from one side to another. Inqilāb has the meaning of inṣirāf, to turn away from something, like in the verse, will you turn back (inqalabtum) on your heels (3:144). Here it means a place of return (marjaʿ) or a final outcome (ʿāqibah), since he thinks when he is resurrected he will be turned from what he had towards something even better.
EXPOSITION
Previously the wealthy man proclaimed that he does not think his gardens – of which he was so proud – would ever be destroyed. Now, as if to reassure himself, he continued to explain that even if it would all end and there should then be a Day of Judgement, he would surely have the same again; not that he truly believed this, but his statement was more of a hypothetical one.
And I do not think that the hour will ever set in: he voiced his doubts, emphasising his scepticism about a Day of Judgement occurring. Naturally, such negations cannot be based on evidence, rather the claim is made from an agnostic viewpoint of one who doubts the possibility of such things. This is similar to other verses of the Quran which also frame the attitude of the disbelievers in such scepticism, Who shall revive the bones when they have decayed? (36:78), and, When we have been lost in the dust, shall we be indeed created anew? (32:10).
God has purposefully left room for people to doubt the reality of resurrection so that they can be fully tested in their faith and actions. Indeed, the hour is bound to come: I will have it hidden, so that every soul may be rewarded for what it strives for (20:15).
That does not mean that the coming of the hour is doubtful. Its reality and truth have been clearly proven by God’s message. That is why God repeatedly reminds in the Quran that the certainty of God’s message cannot be overcome by such doubts. However, excessive and undue attention to the life of this world blurs the insight of a person.
We may finally note how this statement brings to mind the earlier story of the People of the Cave and the debate people had at the time of their awakening about resurrection, which is another link between the two stories.
And even if I am returned to my Lord I will surely find a resort better than this: in contrast to the doubt and scepticism that is present in the previous statements with the usage of I think, this claim is filled with conceited certainty (I will surely). This is another indication of the man’s hubris, where he has no doubts about his own merits and superiority.
Similarly, he uses the expression my Lord instead of ‘your Lord’. This is again an exquisite way in which the Quran points out his pride. Even though his friend is clearly a man of faith, he considers himself closer to God than his faithful friend. His pride does not let him admit any superiority in his companion, even in a matter for which he likely has disdain. This is very similar to the Meccan elite who had nothing but disdain for the message brought by Prophet Muhammad (s), but still considered themselves to be more deserving of receiving revelation from God: Has the reminder been sent down to him out of [all of] us? (38:8).
None of what he says should be understood as him having faith in resurrection, but rather as being said in the way of argumentation, meaning if what my friend claims is true and there is a Day of Judgement, I am sure even there I would succeed, for clearly He loves me more. He has clearly honoured me in this life, so what makes you think He would not honour me in the hereafter as well? It is similar to the one described in the verse, And if We let him have a taste of Our mercy after distress has befallen him, he will surely say: ‘This is my due! I do not think the hour will ever set in, and in case I am returned to my Lord, I will indeed have the best [reward] with Him’ (41:50).
As we discussed previously though, such worldly blessings are generally given in order to test man, and should not be interpreted as a sign of honour or God’s pleasure.
We find that this type of argument is often used by many today, who think highly of themselves and find no flaw in their own actions. They do not think that God would reproach them for their beliefs and actions either, even if they be agnostics or atheists, or they think Him uninterested in what they do. Do not suppose that Allah is oblivious to what the wrongdoers are doing. He is only granting them respite until the day when the eyes will be glazed (14:42).
[1] Tibyan, 7/43.
[2] Raghib, p. 690.
[3] Tabrisi, 6/723.
[4] Raghib, p. 348; Tahqiq, r-d-d.
[5] Raghib, p. 681.
[6] Tibyan, 7/43; Zamakhshari, 2/722; Razi, 21/463.
[7] Mizan, 13/311.
[8] See for example verse 5.
[9] Mizan, 13/312. Surely is from the Arabic la in la-ajidanna.
[10] See Tibyan, 7/43.
[11] Tabrisi, 6/723. See also Baghawi, 3/192; Razi, 21/463.