the culprits. At that time they will even be prepared to give away their wives and children and their nearest kinfolks in ransom to escape the punishment, but they will not be able to escape it. On that Day, the destinies of mankind will be decided strictly on the basis of their belief and their conduct. Those who turn away from the Truth in this world, amass wealth and withhold it from the needy, will be doomed to hell; and those who fear the punishment of Allah, believe in the Hereafter, establish Salah (keep up the prayers), discharge the rights of the needy out of their wealth, strictly avoid immoral and wicked deeds, practise honesty in all their dealings, fulfill their pledges and trust and bear true witness, will have a place of honor in paradise" - Muhammad Farooq-i-Azam Malik Contents The Quranic text has been divided into separate rukus in terms of thematically related Ayah. This surah contains 2 rukus. The contents of the 1st Ruku states that the day of judgement will be equal to fifty thousand years and disbelievers will wish to save themselves from the punishment at the expense of their children, wives, brothers and relatives, but it will not happen. 2nd Ruku starts from ayah 36 and continues uptill the end of the surah and it states that the Paradise is not for the disbelievers and Disbelievers will have downcast eyes and countenances distorted with shame. Another noticeable fact about this surah needs to be addressed that passage 70:29 to 70:32 is completely identical to the passage Al-Mu'minoon 23:5 to 23:8. About this presence of repetition Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's observation that the seeming disorganization of Quranic literary expression – its scattered or fragmented mode of composition in Sells's phrase – is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated. Sells also addresses the much-discussed repetitiveness of the Quran, seeing this, too, as a literary device. A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this meta-textuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages when the Quran refers to itself as