The Surah is called Al-Ma'arij. Its purpose is to affirm the Day of Resurrection and to warn those who disbelieve in it. It depicts its greatness by the greatness of its dominion and the length of its day. It consoles the one who warns of it by what awaits those who deny it, which is humiliation and disgrace and destruction. It indicates the necessity of its occurrence beforehand by concluding it with its naming in the previous Surah, Al-Haaqqa, as a reminder that it is inevitable and unavoidable. It also indicates this through the power at the beginning of it, and the knowledge in its midst, and the purity from any deficiency in its neglect at the end. There is no doubt about what has been reported, that He sent all His messengers warning of it. He sent Nuh (Noah), peace be upon him, in the earliest times, as mentioned in his Surah when the people differed after they had been united in the religion of truth during the time of their father Adam, peace be upon him. They split into believers and deniers. He knew from this that those after him were more deserving of it due to their proximity to it. He followed this announcement by calling the jinn, whose path in it was like that of humans. After sending the first of the messengers with it for a time, he sent the last of them in time and the first of them in prophethood when he was a prophet and Adam was between spirit and body. He began with Surah Al-Muzzammil at his prophethood, with an increase in his purification, sanctification, elevation, and the announcement of his message and the warning against opposing him. He followed this warning with the proclamation of the message by erasing all misguidance. When his prophethood was established and his message was confirmed in the most beautiful, clearest, and highest manner, glorified is He, He made the entire Surah of Al-Qiyama an announcement that the matter is indeed very great and must be taken seriously, prepared for, and exerted with utmost strength and effort. Then, it followed that humanity is the intended target of the universe. It is not permissible in wisdom for Him, glorified is He, to make them futile. He clarified many of its conditions and then swore in Al-Mursalat that it is a truth that must occur and there is no escape from it. Then, He expressed astonishment in 'Amma regarding their questioning about it and their amazement at it. He then swore by its shaking in An-Nazi'at and images of its matters and its tremors as He willed. Then, He prioritized that indication in Surah Abasa, stating that among the people are those whose hearts are sealed, so there is no way to believe in it despite what has been clarified in the previous Surah and others regarding it. Then, He depicted it in 'Kuwirat' in a depiction that became from the sight of the eye.

The unveiling of the veil has not increased the believers in certainty. Then it was clarified in Al-Infitar that matters therein are not according to the methodology of the affairs of this world. Rather, all causes are severed, and the genealogies are elevated. All are submissive, humble, and in awe. The greatest of them in this world in arrogance will be the most diminished and regretful there. Then it follows that those who deserve punishment there are the chains and shackles. Then the first to be elevated are the people of faith, those whom He has molded upon acknowledgment of it and knowledge. This continued until the end of the Qur'an, as it is rare for a surah to come except that it is a knowledge of it to the utmost knowledge, until your conclusion with the religion is an indication that knowledge of it is the religion. He indicated it in 'I have repented' and followed it with sincerity, indicating that none will be safe in it except the monotheists who are protected from the apparent and hidden trials, characterized by the great and abundant praises. This indicates that the greatest purpose of the Qur'an in its great matter is that there is no book after this book that is awaited, nor a nation more noble than this one that is concerned with clarifying what is greater than its clarification. This is one of the aspects by which the Qur'an surpassed the previous books and the existing scriptures in the past centuries. This indicates that the matter has drawn near, and the horror has overwhelmed, and the fear has ignited, so that the specialists may prepare for salvation from its punishment and deliverance when there is no escape and no refuge, and no time for retreat. We ask Allah for safety on that day and a pleasing life. And for this purpose, its name 'I asked' and likewise Al-Ma'arij are the most suitable for indicating that. May Allah, glorified and exalted is He, protect us from its calamities and disasters. Ameen. (In the name of Allah, the Most Gracious, the Most Merciful, the King, the Greatest, before whom necks and hopes are severed.) (The Most Merciful, who clarified the blessing of expression and spread it, until it became so clear that there is no hope for anyone to claim its concealment.) (The Most Merciful, who chose from His servants those whom He guided to understanding of Him and obedience to Him, so they became among His allies.)

When He concluded the matter of the great calamity in Al-Haaqqa, it became established, and its secret and its public were equal. It indicated it until there remained no type of confusion in the necessity of distinguishing in wisdom between the good-doer and the wrongdoer. And He concluded by stating that leaving that is contrary to perfection in what we engage in from the affairs of the workers, after informing that He knows that among them are disbelievers. The one who asks about something indicates that the questioner did not truly understand it, nor did he possess the reality of his knowledge. He was astonished at the beginning of this from the one who asked about it, saying: 'I asked.' This indicates that if only one of the servants had asked about it, it would have been deserving of astonishment from him and denial of him for being singular in his saying: 'A questioner.' This is from the questioning in the readings of those who softened by replacing the hamza with an alif and from hamz.

And when their question was about the time of the Hour and the punishment, and their request for hastening that was nothing but mockery, within 'he asked' is mockery, then it was omitted and indicated by a state taken from him and omitted and indicated by what he transgressed by saying. Or perhaps he omitted the object of the transitive question 'about' to include every one questioned about it, indicating that whoever reflects on the original nature and what it calls for of perfection and obeys it, becoming a Muslim, knowledge will overflow upon him, and the rays of understanding will shine upon him. He clarified the intended meaning from the indication of the text by saying: 'with punishment,' meaning about the Day of Resurrection because of a punishment or mocking a very great punishment that is 'certain to occur.' He expressed it with the preposition as a form of mockery from them, similar to 'So give them tidings of a punishment' [Al-Inshiqaq: 24]. He said: