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56. Surah Al-Wqi'ah سورة الواقعة

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This Surah (Revealed) Meccan, except for verses 81 and 82, which are Medinese; it consists of 96, 97 or 99 verses.(Al-Wqiah)
 
Ayah   56:1   الأية الأولي
بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Ayah First   1   الأية الأولي
Tafseer
 
When the [imminent] Event comes to pass, [when] the Resurrection takes place,
 
Ayah   56:2   الأية
 
Tafseer
 
there will be no denying its coming to pass, [there is] no soul to deny [it], by repudiating it as it did in this world,
 
Ayah   56:3   الأية
 
Tafseer
 
[it will be] abasing [some], exalting [others], that is, it will manifest the abasing of some people by [virtue of] their admission into the Fire, and [manifest] the exalting of others by their admission into Paradise.
 
Ayah   56:4   الأية
 
Tafseer
 
When the earth is shaken with a violent shock,
 
Ayah   56:5   الأية
 
Tafseer
 
and the mountains are pulverised to [tiny] pieces,
 
Ayah   56:6   الأية
 
Tafseer
 
so that they become a scattered dust (the second idh, when, is a substitution for the first idh),
 
Ayah   56:7   الأية
 
Tafseer
 
and you will be, at the Resurrection, three kinds, categories:
 
Ayah   56:8   الأية
 
Tafseer
 
Those of the right [hand], those who are given their record [of deeds] in their right hand (fa-ashābulmaymanati is the subject, the predicate of which is [the following mā ashābul-maymanati]) what of those 643 of the right [hand]? a glorification of their status on account of their admittance into Paradise.
 
Ayah   56:9   الأية
 
Tafseer
 
And those of the left [hand] (al-mashama means al-shimāl, left), each of whom is given his record [of deeds] in their left hands what of those of the left [hand]? an expression of contempt for their status on account of their admittance into the Fire.
 
Ayah   56:10   الأية
 
Tafseer
 
And the foremost, in [the race to do] good, namely, the prophets (al-sābiqūna is a subject) the foremost: (this [repetition] is to emphasise their exalted status; the predicate [is the following, ūlāikal-muqarrabūna])
 
Ayah   56:11   الأية
 
Tafseer
 
they are the ones brought near [to God],
 
Ayah   56:12   الأية
 
Tafseer
 
in the Gardens of Bliss,
 
Ayah   56:13   الأية
 
Tafseer
 
a multitude from the former [generations] (thullatun minal-awwalīna, the subject), that is to say, a group of individuals from communities of old,
 
Ayah   56:14   الأية
 
Tafseer
 
and a few from the later ones, from among the community of Muhammad (s), being the foremost from among the communities of old and this community (the predicate [is the following, alā sururin mawdūnatin]),
 
Ayah   56:15   الأية
 
Tafseer
 
[will be] upon encrusted couches, [their linings] woven onto rods of gold and jewels,
 
Ayah   56:16   الأية
 
Tafseer
 
reclining on them, face to face (muttakiīna alayhā mutaqābilīna constitute two circumstantial qualifiers referring to the [subject] person of the predicate [they]).
 
Ayah   56:17   الأية
 
Tafseer
 
They will be waited on by immortal youths, resembling young boys, never ageing;
 
Ayah   56:18   الأية
 
Tafseer
 
with goblets (akwāb are drinking-vessels without handles) and ewers (abārīq [are vessels that] have handles and spouts) and a cup (kas is the vessel for drinking wine) from a flowing spring, in other words, wine flowing from a spring that never runs out,
 
Ayah   56:19   الأية
 
Tafseer
 
wherefrom they suffer no headache nor any stupefaction (read yanzafūna or yanzifūna, [respectively derived] from nazafa or anzafa al-shāribu, the drinker became inebriated), in other words, they do not get a headache from it nor do they lose their senses, in contrast to [the case with] the wine of this world; 644
 
Ayah   56:20   الأية
 
Tafseer
 
and such fruits as they prefer,
 
Ayah   56:21   الأية
 
Tafseer
 
and such flesh of fowls as they desire, for themselves to enjoy,
 
Ayah   56:22   الأية
 
Tafseer
 
and houris, maidens with intensely black eyes [set] against the whiteness [of their irises], with wide eyes (īn: the ayn here is inflected with a kasra instead of a damma because it [the kasra] better harmonises with the yā; the singular is aynā, similar [in pattern] to hamrā; a variant reading [for wa-hūrun īn] has the genitive case wa-hūrin īn)
 
Ayah   56:23   الأية
 
Tafseer
 
resembling hidden, guarded, pearls,
 
Ayah   56:24   الأية
 
Tafseer
 
a reward (jazāan is an object denoting reason or a verbal noun, with the operator being an implicit [verb], in other words, We have appointed for them the mentioned as a reward or We have rewarded them [this]) for what they used to do.
 
Ayah   56:25   الأية
 
Tafseer
 
They will not hear therein, in Paradise, any vain talk, any lewd words, or any sinful words,
 
Ayah   56:26   الأية
 
Tafseer
 
but only the saying, Peace! Peace! (salāman salāman substitutes for qīlan, the saying) which they will hear.
 
Ayah   56:27   الأية
 
Tafseer
 
And those of the right [hand] what of those of the right [hand]?
 
Ayah   56:28   الأية
 
Tafseer
 
Amid thornless lote-trees, nabk trees,
 
Ayah   56:29   الأية
 
Tafseer
 
and clustered plantains, banana trees, [weighed down] with its load [of fruit] from top to bottom,
 
Ayah   56:30   الأية
 
Tafseer
 
and extended shade, [one that is] permanent,
 
Ayah   56:31   الأية
 
Tafseer
 
and cascading water, running continuously,
 
Ayah   56:32   الأية
 
Tafseer
 
645 and abundant fruit,
 
Ayah   56:33   الأية
 
Tafseer
 
neither unavailable, during certain times, nor forbidden, because of [its] cost,
 
Ayah   56:34   الأية
 
Tafseer
 
and mattresses [that are] raised, on top of couches.
 
Ayah   56:35   الأية
 
Tafseer
 
Verily We have created them with an [unmediated] creation, namely, the wide-eyed houris, [We created them] without the process of birth,
 
Ayah   56:36   الأية
 
Tafseer
 
and made them virgins, immaculate every time their spouses enter them they find them virgins, nor is there any pain [of defloration]
 
Ayah   56:37   الأية
 
Tafseer
 
amorous (read uruban or urban, plural of arūb, meaning a woman passionately enamoured of her spouse), of equal age (atrāb is the plural of tirb),
 
Ayah   56:38   الأية
 
Tafseer
 
for those of the right [hand] (li-ashābil-yamīni is the relative clause of [either] anshanāhunna, We have created them, or jaalnāhunna, [We] made them), who are:
 
Ayah   56:39   الأية
 
Tafseer
 
A multitude from the former [generations],
 
Ayah   56:40   الأية
 
Tafseer
 
and a multitude of the later ones.
 
Ayah   56:41   الأية
 
Tafseer
 
And those of the left [hand] what of those of the left [hand]?
 
Ayah   56:42   الأية
 
Tafseer
 
Amid a scorching wind, an infernal wind, permeating the pores of skins, and scalding water, water of extreme temperatures,
 
Ayah   56:43   الأية
 
Tafseer
 
and the shade of pitch-black smoke,
 
Ayah   56:44   الأية
 
Tafseer
 
neither cool, like all other shade, nor pleasant, [nor] agreeable in its appearance. 646
 
Ayah   56:45   الأية
 
Tafseer
 
Indeed before that, in the world, they used to live at ease, enjoying [lifes] comforts, never wearying themselves with [an act of] obedience,
 
Ayah   56:46   الأية
 
Tafseer
 
and they used to persist in the great sin, namely, idolatry.
 
Ayah   56:47   الأية
 
Tafseer
 
And they used to say, What! When we are dead and have become dust and bones, shall we indeed be resurrected? (in both instances [a-idhā and a-innā] the two hamzas may be read either by pronouncing them fully, or by not pronouncing the second, and in either case inserting an intervening alif).
 
Ayah   56:48   الأية
 
Tafseer
 
What! And our forefathers too? (read a-wa-ābāunā, [with the wa-] being for supplement, the hamza [a-] for the interrogative; here and in the previous instance, it is used to express remoteness [of probability]; a variant reading has aw-ābāunā, as a supplement with aw, and that to which this is supplemented is the [syntactical] locus of inna and its subject).
 
Ayah   56:49   الأية
 
Tafseer
 
Say: Truly the former and the later [generations]
 
Ayah   56:50   الأية
 
Tafseer
 
will be gathered for the tryst, the time, of a known day, that is, the Day of Resurrection.
 
Ayah   56:51   الأية
 
Tafseer
 
Then indeed you, the erring, the deniers,
 
Ayah   56:52   الأية
 
Tafseer
 
will assuredly eat from a Zaqqūm tree (min zaqqūm, the explication of shajar, tree),
 
Ayah   56:53   الأية
 
Tafseer
 
and fill therewith, with the tree, your bellies,
 
Ayah   56:54   الأية
 
Tafseer
 
and drink on top of that, the consumed Zaqqūm, boiling water,
 
Ayah   56:55   الأية
 
Tafseer
 
drinking like the drinking (read sharba or shurba: verbal noun) of thirsty camels (hīm is the plural of masculine haymān and feminine haymā, similar [in pattern] to atshān, atshā, thirsty).
 
Ayah   56:56   الأية
 
Tafseer
 
This will be the hospitality for them, what has been prepared for them, on the Day of Judgement, the Day of Resurrection. 647
 
Ayah   56:57   الأية
 
Tafseer
 
We created you, We brought you into existence from nothing. Will you not then affirm [this] truth?, in resurrection? For the One able to create [from nothing] is also able to repeat [this creation].
 
Ayah   56:58   الأية
 
Tafseer
 
Have you considered the sperm that you emit?, the sperm you spill in the wombs of women?
 
Ayah   56:59   الأية
 
Tafseer
 
Is it you (a-antum: read by pronouncing both hamzas fully, or by replacing the second one with an alif or not pronouncing it, but inserting an alif between the one not pronounced and the other one, or without this [insertion] in the four instances [here and below]) who create it, that is, the sperm [making it] into a human being, or are We the Creators?
 
Ayah   56:60   الأية
 
Tafseer
 
We have ordained (read qaddarnā or qadarnā) death among you, and We are not to be outmanoeuvred from, We are not incapable [of],
 
Ayah   56:61   الأية
 
Tafseer
 
replacing [you with], [We are not incapable of] appointing, your likes, in your place, and making you, creating you, in what you do not know, in the way of forms, such as apes or swine.
 
Ayah   56:62   الأية
 
Tafseer
 
For verily you have known the first creation (al-nashāata: a variant reading has al-nashata), why then will you not remember? (tadhakkarūna: the original second tā [of tatadhakkarūna] has been assimilated with the dhāl).
 
Ayah   56:63   الأية
 
Tafseer
 
Have you considered what you sow?, [what] you stir of the earth to place seeds therein?
 
Ayah   56:64   الأية
 
Tafseer
 
Is it you who make it grow, or are We the Grower?
 
Ayah   56:65   الأية
 
Tafseer
 
If We will, We could surely turn it into chaff, dried vegetation producing no seed, and you would remain (zaltum is actually zaliltum, the lām having a kasra inflection; but it has been omitted to soften it), that is to say, you spend all day, bemused (tafakkahūna: one of the original tā [tatafakkahūna] letters has been omitted), surprised by this, and you would say:
 
Ayah   56:66   الأية
 
Tafseer
 
We have indeed suffered loss!, [losing] what we expended on the cultivation.
 
Ayah   56:67   الأية
 
Tafseer
 
Nay, but we are deprived!, prevented from [reaping] our provision.
 
Ayah   56:68   الأية
 
Tafseer
 
648 Have you considered the water you drink?
 
Ayah   56:69   الأية
 
Tafseer
 
Is it you who cause it to come down from the [rain] clouds (muzn is the plural of muzna) or are We the Causer of its coming down?
 
Ayah   56:70   الأية
 
Tafseer
 
If We willed, We could make it bitter, salty, undrinkable why then will you not give thanks?
 
Ayah   56:71   الأية
 
Tafseer
 
Have you considered the fire that you kindle?, [the fire] which you produce out of the [oil of] green trees?
 
Ayah   56:72   الأية
 
Tafseer
 
Was it you who created the tree thereof, [trees] such as the markh, the afār or the kalkh [fennel], or were We the Creator?
 
Ayah   56:73   الأية
 
Tafseer
 
We made it a reminder, of the fire of Hell, and a boon, a provision, for the desert-travellers (al-muqwīn derives from [the expression] aqwā al-qawmu, they have reached al-qawā or al-qawā, that is, al-qafr, desolate land, which is a wilderness (mafāza) that has neither vegetation nor water).
 
Ayah   56:74   الأية
 
Tafseer
 
So glorify, exalt the transcendence [of], the Name (ism is extra) of your Lord, the Tremendous, God.
 
Ayah   56:75   الأية
 
Tafseer
 
Nay, I swear (fa-lā uqsimu: lā is extra) by the setting-places of the stars!
 
Ayah   56:76   الأية
 
Tafseer
 
And indeed it, the swearing by these [setting-places of stars], is a tremendous oath, if you only knew if you were people of [deep] knowledge, you would realise the magnitude of this oath.
 
Ayah   56:77   الأية
 
Tafseer
 
This, namely, what is being recited to you, is indeed a noble Qurān,
 
Ayah   56:78   الأية
 
Tafseer
 
in a Book, inscribed, guarded, preserved, and this is the Mushaf;
 
Ayah   56:79   الأية
 
Tafseer
 
which none touch (lā yamassuhu is a predicate functioning as a prohibitive command) except the purified, those who have purified themselves of ritual impurities,
 
Ayah   56:80] a revelation, revealed, by the Lord of the Worlds.
 
Ayah   56:80   الأية
 
Tafseer
 
649 Do you then belittle, [do you] take lightly and deny, this discourse?, the Qurān.
 
Ayah   56:81   الأية
 
Tafseer
 
And for your livelihood, in the way of rain, that is to say, the thanks for it, you offer your denial?, of Gods granting it to you, by saying, We have rain because of this [or that] storm?
 
Ayah   56:82   الأية
 
Tafseer
 
And for your livelihood, in the way of rain, that is to say, the thanks for it, you offer your denial?, of Gods granting it to you, by saying, We have rain because of this [or that] storm?
 
Ayah   56:83   الأية
 
Tafseer
 
Why then, when it, the spirit, during the throes [of death], reaches the [dying persons] throat (hulqūm is the passage for food)
 
Ayah   56:84   الأية
 
Tafseer
 
and you are, O you attending the dying person, at that moment looking, at him
 
Ayah   56:85   الأية
 
Tafseer
 
and We are nearer to him than you are, to know [of his state], but you do not perceive (tubsirūna derives from al-basīra, perception) that is to say, you do not realise this
 
Ayah   56:86   الأية
 
Tafseer
 
why then, if you are not going to face a reckoning, [if] you are [not] going to be requited by your being resurrected, in other words, [why then, if] you are not going to be resurrected as you claim,
 
Ayah   56:87   الأية
 
Tafseer
 
do you not bring it back, [why] do you not restore the spirit to the body after it has reached the throat, if you are truthful?, in what you claim (the second law-lā, why if, is [repeated] to emphasise the first one; idhā, when, is an adverbial particle qualifying tarjiūna, bring it back, to which both conditions are semantically connected). The meaning is: Why do you not bring it back, when, in repudiating resurrection, you are being truthful in this repudiation? That is to say, Let death also be repudiated [as impossible] in its case just as [you claim that] resurrection is [impossible].
 
Ayah   56:88   الأية
 
Tafseer
 
Thus if he, the dead person, be of those brought near,
 
Ayah   56:89   الأية
 
Tafseer
 
then repose, that is, there will be for him relief, and a goodly provision, and a garden of Bliss (does this response belong to the ammā, thus, or to in, if, or to both? Different opinions [are given regarding this]).
 
Ayah   56:90   الأية
 
Tafseer
 
And if he be of those of the right [hand],
 
Ayah   56:91   الأية
 
Tafseer
 
then Peace be to you, that is, [then] for him there will be [peace by way of] security (salām) from 650 chastisement, [a greeting] from those of the right [hand], [arising] from the fact that he is one of them.
 
Ayah   56:92   الأية
 
Tafseer
 
But if he be of the deniers, the erring,
 
Ayah   56:93   الأية
 
Tafseer
 
then a welcome of boiling water,
 
Ayah   56:94   الأية
 
Tafseer
 
and a roasting in Hell-fire.
 
Ayah   56:95   الأية
 
Tafseer
 
This indeed is the certain truth (haqqul-yaqīn: an example of an adjectivally qualified noun being annexed to its adjective).
 
Ayah   56:96   الأية
 
Tafseer
 
So glorify the Name of your Lord, the Tremendous (as [explained] above [in verse 74]).




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