al-Qiyāmah

أَوْلَىٰ لَكَ فَأَوْلَىٰ

ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى

34. Divine torment is further befitting you, further befitting!
35. Then, Divine torment is further befitting you, further befitting!
36. Does man think that he will be left in vain?

Addressing such disbelievers, the first two blessed Verses in question recurrently warn them:

Different suggestions have been provided for the clause

including: it is a warning to them against Divine torment; you deserve such entanglement, you deserve it; it would be more befitting to reproach you, it would be further befitting; woe unto you, woe unto you; may the worldly rewards be far from you, may the rewards in the Hereafter be far from you; may you be entangled with torments and afflictions, may you suffer the torments and afflictions; it is more befitting for you to suffer the torments which you notice in the battlefield of Badr, and the torments in the grave and on the Day of Resurrection are more befitting for you.

However, it is needless to say that the majority of such interpretations imply one comprehensive meaning, namely warning against the torments and the evil consequences of misdeeds awaiting the sinners in this world, in the purgatory, and on the Day of Resurrection. It is reported in a number of traditions that the Noble Prophet (S) met Abu Jahl and gave him pieces of advice. Abu Jahl said:

"You warn me, but neither you nor your Lord may harm me. I am the most powerful of the inhabitants of this land."

It was on that occasion that these Qur’anic Verses were sent down to the Noble Prophet (S).²⁶ The blessed Verse 36 treats of two appealing arguments concerning Resurrection, one of which is indicative of the goal behind human creation and also Divine Wisdom, and the other reflects His Omnipotence through making reference to the development of semen in the different embryonic stages. The blessed Verse says:

The Arabic adverb of manner suddan denotes "in vain, aimlessly." The Arabic phrase ibl-u sudda is applied to a camel left unattended that may graze wherever it likes. The Arabic nominal form insan connotes that man who belies Resurrection. The blessed Verse implies such questions: How may he believe that God Almighty creates the vast world with such majesty and so many wonders for man without any goal? Each any every organ is created for some particular goal or goals, e.g. eyes for seeing, ears for hearing, heart for pumping food, oxygen, and water to all the cells of the body, even there is a reason lying behind the creation of fingerprints.

How may one believe that there is no goal behind the creation of man and his is created in vain, without any plans, any obligations, e.g. as to enjoining the good and forbidding the evil. If a man manufactures something aimlessly, he will be criticized and he will not be regarded as having a sound mind. How may have God Almighty, the All-Wise, created the world in vain? If it be said that the goal lies in the fleeting life of man, aiming at recurrent feeding, rest, and entanglement with innumerable pains, such great creation may not be logically justified. Consequently, we may draw the conclusion that man is created for a greater purpose, namely the everlasting life in proximity to the Mercy of the Truth and incessant and endless spiritual growth.²⁷