كَلّا لا وَزَرَ

No indeed! There is no refuge!

EXEGESIS

Wazar (refuge) is from the root verb wazara. The exegetes and linguists are divided as to the core meaning of this root. It is said that wazar originally means mountain (jabal), and that the verse intends there will be no mountains or other similar natural or unnatural fortifications where one may take refuge.^{‎[1]See Tabrisi, 10/598; Alusi, 15/155; Tantawi, 15/200; Ayn, 7/380, w-z-r; Lisan, 5/282, w-z-r. This opinion has been attributed to Hasan al-Baṣrī and others (Tibyan, 10/194; Tabari, 29/114; Razi, 30/725).} However, others, such as Muṣṭafawī, argue that the core meaning is any weight or burden which is carried by something or someone. A fortified refuge or sanctuary is called a wazar because it is weighty and remains sturdily in place; hence the meaning of maljaʾ (refuge) which is intended here is not its core meaning, but rather a secondary application of the concept.^{‎[2]Tahqiq, 13/101-103, w-z-r.}

In any case, the meaning of weightiness and security are present in the various derivations from this root. Wizr means any burden or heavy load, and is often used to refer to sins,^{‎[3]Bahrayn, 3/511, w-z-r.} as they are a burden one must bear on the Day of Accounting. Wazartu al-ḥāʾiṭ means ‘I fortified or strengthened the wall’ in a way that it becomes sturdy and reliable.^{‎[4]Tibyan, 10/194.} The vizier is called a wazīr since he takes some of the burdens from the sovereign by helping him through his advice.^{‎[5]Bahrayn, 3/510, w-z-r.} Or, because the vizier is the one whose refuge is sought with various affairs and matters.^{‎[6]Tibyan, 10/194.}

EXPOSITION

Continuing from the last verse, God declares that on that day there will be no place to hide or seek refuge. All the mountains have been levelled and the earth is a flat plain. Neither are there any walls to hide behind, or fortresses to feels safe in, or caves to cower in.

Indeed, the only solace for man will be his faith and good actions, and God his only refuge. As we said earlier, the one who sought to solace in God will find it on that day. The one who sought refuge in worldly distractions and pleasures will find those are no longer a wazar, a comfort and solace, but will have transformed into a wizr, a burden that he must now bear.

REVIEW OF TAFSĪR LITERATURE

Ālūsī entertains the possibility that this verse is still quoting what man will say on that day. In other words, when he asks Where is the escape, he looks around and then says, No indeed! There is no refuge!^{‎[7]Alusi, 15/155.} Tabatabai rejects this possibility, insisting that this is the declaration of God, and not a quote of what man will say, especially considering the word kallā, which is a powerful particle of rebuttal.^{‎[8]Mizan, 20/105.} This is definitely the stronger view and is supported by the fact that the next verse is also a declaration of God.

INSIGHTS FROM OTHER TRADITIONS

1. ‘Though they dig down to the depths below, from there my hand will take them. Though they climb up to the heavens above, from there I will bring them down. Though they hide themselves on the top of Carmel, there I will hunt them down and seize them. Though they hide from my eyes at the bottom of the sea, there I will command the serpent to bite them.’^{‎[9]Amos 9:2-3.}
2. ‘Therefore this is what the Lord says: “I will bring on them a disaster they cannot escape. Although they cry out to me, I will not listen to them.”’^{‎[10] Jeremiah 11:11.}

[1] See Tabrisi, 10/598; Alusi, 15/155; Tantawi, 15/200; Ayn, 7/380, w-z-r; Lisan, 5/282, w-z-r. This opinion has been attributed to Hasan al-Baṣrī and others (Tibyan, 10/194; Tabari, 29/114; Razi, 30/725).
[2] Tahqiq, 13/101-103, w-z-r.
[3] Bahrayn, 3/511, w-z-r.
[4] Tibyan, 10/194.
[5] Bahrayn, 3/510, w-z-r.
[6] Tibyan, 10/194.
[7] Alusi, 15/155.
[8] Mizan, 20/105.
[9] Amos 9:2-3.
[10] Jeremiah 11:11.