النص المفهرس

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carry load, cargo and luggage.
3456 ( ... and fragrant flowers .... 55:12). The popular meaning of the
word Juan raihan is fragrance or fragrant plant or sweet-scented plants.
Ibn Zaid has interpreted the word thus in the current verse. Allah has
produced a variety of fragrances and sweet-smelling flowers on plants
and trees. Sometimes the word raihan is used in the sense of livelihood
and sustenance. It is said in Arabic: ◌ِخَرَجُتُ أَطُلُبَ رَيُحَانَ اللَّه (I came out looking
for sustenance provided by Allah.) Sayyidna Ibn 'Abbas 4
interprets it
in this strain.
Mankind and Jinn are surrounded by Divine Bounties
So, [O mankind and Jinn,] which of the bounties of) فَبِاَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ
your Lord will you deny ?... 55:13). The word $\T 'ala' is the plural and it
means 'benefits, benefaction, favour, boon, blessing or bounty'. The
address is to the two species of Jinn and men referred to in verse 33 below
and many other verses of Surah Ar-Rahman where Jinn are specifically
mentioned.
The Creation of Humans and Jinns
He has created man from dry clay, ringing) خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ
like pottery ... 55:14). The word insan [man] in this context refers
unanimously to 'Adam del. The word salsal [clay] refers to the wet soil
when it becomes dry and heavy. The word fakhkhar refers to the wet soil
when it is baked.
and created Jann [father of the Jinns] from a) وَخَلَقَ الْجَانَّ مِنُ مَّارِجِ مِنُ نَّارٍ
smokeless flame of fire ... 55:15) The word 34 jann, refers to the class of
beings called 'jinn'. The word zu marij refers to the ' smokeless flame of
fire'. The major element in the creation of jinn is the smokeless flame of
fire, just as the major element in the creation of man is dry sounding clay.
Allah is the Lord of the Two Points of Sunrise and the Two Points
of Sunset
He is the Lord of both points of sunrise and both) رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
points of sunset ... 55:17) The sun rises at different cardinal points in the
east in winter and in summer: Thus we have the two easts [mashriqain].
Similarly, the sun sets at different cardinal points in the west in winter
and summer: Thus we have two wests [maghribain].

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Allah created Different Types of Water
He has set forth the two seas that meet) مَرَجَ الْبَحْرَيْنِ يَلْتَقِيْنِ
together ... 55:19). Literally, the verb maraja means 'to let loose'. The word
bahrain [two seas or two types of waters] refers to sweet and salty waters.
Allah has created two types of waters. In some places the two seas meet
together, the samples of which are available in every region of the world.
However, where the sweet and salty waters meet, there is a distinct
barrier between the sweet and salty waters. In some cases, the two types
of waters are seen distinctly in higher or lower position. If the salty water
overrides the sweet water, the characteristics of the sweet water will not
be spoiled; nor will the characteristics of the salty water be affected in any
مَرَجَ الْبَحُرَيْنِ يَلْتَقِينٍ :way if the sweet water overrides it. Thus the Qur'an states
He has set forth the two seas that meet together, while" بَيْنَهُمَا بَرُزَخٌ لَّا يَبْغِيْنِ
between them there is a barrier they do not transgress .... 55:20)
From both of them come forth the pearl and the) يَخْرُجُ مِنْهُمَا الُّؤُلُؤُ وَالْمَرْجَانُ
coral .... 55:22). The meaning of us lu'lu' is quite well-known, that is,
'pearl'. The word oly marjan too is one of the 'precious jewels or gems'. It
is a hard substance formed from coral which has branches like trees.
Both these precious jewels or gems are produced in the waters. It is
generally understood that pearls and corals are both hunted or fished for
in the salty waters, not in the fresh waters, whereas the verse states that
they are fished for in both kinds of waters. It is possible to reconcile the
verse with the general understanding: Pearls as well as corals originate in
sweet waters where it is not easy to hunt for or from which to fish out the
gems or jewels. The sweet waters flow into the salty waters where the
substances are carried and deposited. The pearls and corals are brought
out from there. Therefore, the source of the pearls and corals is said to be
the salty seas.
And His are the sailing ships raised up in) وَلَهُ الْجَوَارِ الْمُنْشَقْتُ فِى الْبَحْرِ كَالْأَعْلاَمْ.
the sea like mountains ... 5:24). The word syl- jawari is the plural of 4,6.
jariyah. One of its meanings is ship and that is the sense in which it is
used in the current verse. The word Ed munsha'at is derived from tif
nasha'a which means 'to rise up or high, be lofty'. Al-munsha'at thus
refers to 'sails of the ships that are lofty'. The verse describes the wisdom
of making the ship and its running on the surface of the water.

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Verses 26 - 45
كُلُّ مَنْ عَلَيْهَا فَانِ ﴿٢﴾ وَ يَبْقِى وَجُهُ رَبِّكَ ذُو الْجَلْلِ وَالْأِكُرَامِ
﴿٢﴾ فَبِاَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٢٨) يَسْئَلُهُ مَنُ فِى السَّمُوْتِ
وَالْأَرْضِ ، كُلَّ يَوْمٍ هُوَ فِىُ شَأْنِ ﴿٢﴾ فَبَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ
﴿٣٠﴾ سَنَفُرُغُ لَكُمْ أَيُّهَ التَّقَلْنِ ﴿٢﴾ فَبِآَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٣٢﴾
يُمَعُشَرَ الْجِنِّ وَالإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوْا مِنْ أَقْطَارِ السَّمُوتِ
وَاْأَرْضِ فَانْفُذُوْا ، لَا تَنْفُذُوْنَ إِلَّ بِسُلْطْنٍ ﴿٢﴾ فَبَّ الَاءِ رَبِّكُمَا
تُكَذِّبْنٍ ﴿٣٤) يُرُسَلُ عَلَيْكُمَا شُوَاظٌ مِّنُ نَّارِ، وَّنُحَاسٌ فَلَا تَنْتَصِرْن
٥٠ ٣﴾ فَبِاَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٣٦﴾ فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ
وَرُدَّةً كَالدِّهَانِ ﴿٧ْ﴾ فَبَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٣٨﴾ فَيَوْمَئِذٍ
لَّايُسْئَلُ عَنْ ذَنْبِةٍ إِنْسٌ وَّلَاجَآَنٌّ ﴿٢﴾ فَبِآَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنٍ
يُعُرَفُ الْمُجْرِمُونَ بِسِيْمُهُمُ فَيُؤْخَذُ بِالنَّوَاصِىُّ وَالْأَقْدَامِ
ج
، فَبِاَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٤٢﴾ هذِهٍ جَهَنَّمُ الَّتِىُ يُكَذِّبُ بِهَا
٤
الْمُجْرِمُونَ ﴿٢﴾ يَطُوُفُوْنَ بَيْنَهَا وَبَيْنَ حَمِيْمٍ انٍ ﴿٤﴾ فَبَيِّ الَّءِ
ع
رَبِّكُمَا تُكَذِّبْنٍ
Every one who lives on it (the earth) has to perish. [26]
And your Lord's Countenance will remain, full of
majesty, full of honour. [27] So, which of the bounties of
your Lord will you deny? [28] All those in the heavens
and the earth beseech Him (for their needs.) Every day
He is at some task. [29] So, which of the bounties of
your Lord will you deny? [30] Soon We are going to
spare Ourselves for you (to reckon your deeds), O two
heavy species (of Jinns and mankind)! [31] So, which of
the bounties of your Lord will you deny? [32] O genera
of Jinns and mankind, If you are able to penetrate
beyond the realms of the heavens and the earth, then
penetrate. You cannot penetrate except with an
authority. [33] So, which of the bounties of your Lord

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will you deny? [34] A flame of fire and a smoke will be
loosed against you, and you will not (be able) to defend.
[35] So, which of the bounties of your Lord will you
deny? [36] So, (it will be a terrible event) when the sky
will be split apart and will become rosy, like (red)
hides. [37] So, which of the bounties of your Lord will
you deny? [38] On that day, neither a man will be
questioned about his sin, nor a Jinn, (because every
thing is known to Allah). [39] So, which of the bounties
of your Lord will you deny? [40] The guilty ones will be
recognized (by the angels) by their marks and will be
seized by foreheads and feet. [41] So, which of the
bounties of your Lord will you deny? [42] This is the
Jahannam (Hell) that the guilty people deny. [43] They
will circle around between it and between hot, boiling
water. [44] So, which of the bounties of your Lord will
you deny? [45]
Allah is the Ever-living, Free of all Need
Every one who lives on it (the) كُلُّ مَنْ عَلَيْهَا فَانِ وَيَبْقَىْ وَجُهُ رَبِّكَ ذُوالْجَلْلِ وَالْإِكْرَامِ
earth) has to perish, and your Lord's Countenance will remain, full of
majesty, full of honour ... 55:26-27). The attached pronoun [it] refers to
jy al-ard [the earth] which has been explicitly mentioned antecedently
in verse [10] ◌ِوَالْأَرْض وَضَعَهَا لِلْأَنَام (And the earth is placed by Him for
creatures .. ). Furthermore, 'the earth' is one of those general things that
can be referred to by a pronoun even if they are not mentioned explicitly
as an antecedent. Verse [26] means that man and jinn that dwell on the
earth are subject to decay and death. Jinn and man have specifically
been singled out in this verse, because in this Surah these two species of
Allah's creation are mainly addressed. This, however, does not necessarily
imply that the heaven and the celestial beings are not perishable. In fact,
on another occasion in the Qur'an Allah has stated in general terms:
كُلُّ
(28:88) .(Everything is going to perish except His Face) شَىْءٍ هَالِكٌ إِلَّا وَجُهَه
S &# ( ... your Lord's Countenance .... 55:27). The word wajh [Face],
according to majority of the exegetes, stands for the 'Being of Allah'. The
attached second person pronoun in rabb-i-ka [=your Lord] refers to the
Messenger of Allah
It is a great honour for him that he should be
remembered by Allah in special ways when praising him, as for instance,
'abduhu (His servant). Here, Allah, the Lord of lords, declares His direct
special relationship with the Holy Prophet
¿ and addresses him thus:

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rabb-i-ka [your Lord].
According to the well-known exegetes, the verse purports to convey
that since everything [including jinn and mankind] dwelling on earth will
be reduced to nothing, and the heavenly bodies all brought to naught,
and the whole material universe made non-existent, still human reason
demands that there should be a Being who should remain and who
should never die. Such a Being is Allah Who created the whole universe
and Who is the First and the Final Cause of all things. He alone will
abide because He is Self-Subsisting, All-Sustaining, Independent and
Besought of all.
The word fana' has two possible meanings: [1] everything is
potentially subject to decay and death and is eventually destined to
perish, having no capacity for permanence and immortality; and [2] all
things will actually pass away on Doomsday.
Other exegetes have interpreted the phrase ', 'your Lord's
Countenance' to mean 'your side', that is, out of all existent beings only
those things will attain permanence that are on the side of Allah. This
includes the Being of Allah and His Attributes. It also includes the actions
and conditions of Allah's creation that remain firmly attached to Allah
and is never separated from Him in any situation. In sum, the verse
means: 'Everything that man, jinn and angels do for Allah's pleasure will
remain under His care and protection and as such will attain
permanence, never to perish .' This interpretation is supported by another
verse: ◌ٍمَاعِنْدَكُمُ يَنْفَدُ وَمَا عِنْدَ اللَّهِ بَاق (What is with you shall end and what is with
Allah shall last .... 16:96) The phrase 'what is with you' refers to 'wealth
and power, comfort and discomfort, love and hatred'. All these states and
matters are transitory and must perish. The phrase 'what is with Allah'
refers to 'man's actions and states which remain firmly attached to Allah
and is never separated from Him in any situation are destined to last,
never to perish. Allah, the Pure and Most Exalted, knows best!
,full of majesty, full of honour ... 55:27). In other words ... ) ذُوالْجَللِ وَالْإِحُرَامِ
the Lord is the Master of Greatness, Grandeur and Tremendousness. This
is Allah's Majesty that overwhelms His creation and fills them with awe.
The Lord is also the Master of Honour, signifying that those who benefit
by the great favours Allah has bestowed upon them and walk in the path

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of truth and righteousness will be granted more favours by the Lord of
Honour. Despite being the Lord of Greatness and Majesty, Allah is not
like the worldly kings and rulers who would not pay attention to others or
the indigent people. He grants their petition and invocation. The next
verse [to be analysed in the forthcoming paragraph] bears testimony to
this interpretation. The current phrase under discussion constitutes one of
those special Attributes of Allah which if a suppliant were to invoke before
calling upon Allah for help, protection, inspiration and a host of other
things, the supplication will be readily granted as recorded in Tirmidhi,
Nasa'i and Musnad of Ahmad. Ibn 'Amir
has transmitted that the
Messenger of Allah a said: ◌ِالظّوا بِيَا ذَا الْجَلَالِ وَالْإِكُرَام (Persist [in invoking
Allah] with 'O Lord of Majesty and Honour'." The imperative alizzu is
derived from the infinitive ilzaz which means 'to continue firmly in some
course of action'. [Mazhar]]
All those in the heavens and the) يَسْئَلُهُ مَنْ فِى السَّمُوتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ
earth beseech Him. Every day He is at some task ... 55:29) The verse
signifies that all creatures stand in need of Allah, in all conditions and
situations. They all seek His help willingly or unwillingly. The earthly
creatures ask for their specific needs. In this world, they need sustenance,
health and welfare, and comfort; and in the Hereafter, they need
forgiveness, mercy and Paradise. The celestial creatures do not eat and
drink, they do however need Allah's mercy and grace. Allah's grace,
forgiveness and so on surround them all the time. The phrase 's js 'every
day' is the adverb of time of the verb 'aldus 'beseech'.(1) The 'day' is not used
in its popular sense, but in the sense of 'time' in general. All His creation,
in different regions, in different languages implore for their needs all the
time. Obviously, each member of the earthly and celestial beings has
countless needs. Who else besides the Absolutely Powerful Being, the Lord
of Majesty, is able to respond to their needs every moment of the time?
Therefore, 'every day' is followed by the sentence هُوَ فِى شَان 'He is at some
task', that is, His Attributes know no limit or count, and keep finding their
manifestations in diverse ways all the time. He gives life to some and
causes others to die. He elevates some and others He abases. Some He
(1) This is according to one construction of the sentence. Other exegetes have taken the
phrase 'every day' as relating to 'He is at some task'. The translation of the verse
given above is based on this latter construction, which is also adopted by Moulana
Thanawi رحمه الله تعالى .(Muhammad Taqi Usmani).

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causes to become ill and others He cures. He alleviates the adversity of
some; He causes the aggrieved ones to smile; He grants the requests of
suppliants; He forgives the sins of the sinners and makes them deserving
of Paradise; He gives power to some, and He snatches it away from others
and abases them. In sum, every Attribute of Allah keeps finding its
manifestation in diverse ways all the time.
A Warning for Humans and Jinn
Soon We are going to spare Ourselves for you [to) سَنَفْرُعُ لَكُمْ أَيُّهَ الثَقَلْنِ
reckon your deeds], O two heavy species! ... 55:31) The word ou thagalan
is the dual of Ja thaqal which denotes 'burden or load'. Thus the word
ath-thaqalan [the dual form] denotes 'the two heavy or weighty things',
and signifies 'the men' and 'the Jinn' as the context shows. In Arabic, the
word thaqal refers to anything the weight or value of which is
well-known. It is in this sense that the word has occurred in the following
Prophetic Tradition : إِنّى تَارِكٌ فِيُكُمُ الثَّقَلَيْن (Indeed I leave amongst you two
weighty and valuable things ... which will continue to guide you.) Some
versions of the Tradition state that those two weighty and valuable things
كِتَابُ اللّه وَ:Allah's Book and my family" and others state" كِتَابُ اللَّهِ وَعِتْرَتِى: are
"Allah's Book and my normative Sunnah [practices]". The end result
of both the versions amount to the same thing because 'itrah refers to
both types of family, lineal or spiritual. Therefore, it refers to all the noble
Companions. The end result of the Tradition is that after the Prophet
there are two things that will serve to guide and set aright the Muslims:
[1] the Book of Allah; and [2] the example of the blessed Companions in
all their mutual dealings and transactions. The version that uses 'itrah
instead of Sunnah means the teachings of the Prophet
that reached
the Muslims through the noble Companions.
Be that as it may, the word yla thaqalain in the Tradition refers to
the two weighty and valuable things. From this point of view,
Ath-thagalan, in the current verse, refers to the two species of Allah's
creation, Jinn and human beings, because they are the weightiest and
most valuable beings [possessed of soul] dwelling on earth.
Then the verse says, 'Soon We are going to spare Ourselves for you'
The verb &Au sanafrughu is derived from ils faragh, which means to be
free from occupation. The antonym of faragh is Je shughl [to occupy].
The word faragh informs us of two things: [1] that one was occupied with

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something; and [2] now he has become free from that occupation. This
type of faragh is common in human beings. However, neither of these
senses apply to Allah. He is above them. Surely, nothing will occupy Allah
from attending to anything else, nor does He become free or unoccupied
like human beings do. Therefore, the verb sanafrughu [We are going to
spare Ourselves to you] is employed as a metaphor. This metaphorical use
of the word is common in human speech. This expression is used to show
the importance of some work: 'We are now free to attend to you, being
fully focused on you'. Anyone who fully focuses attention on any work,
idiomatically it is said that 'he has no other work or he has nothing else to
do'. In a verse preceding this [29], it was mentioned that the earthly
beings ask for their specific needs, such as sustenance, health and
welfare, and comfort; and forgiveness, mercy and Paradise. The celestial
beings need Allah's mercy, grace and forgiveness which surround them
all the time. From this point of view, Allah is, every moment, in a state of
characteristic manifestation of His Divinity and Divine Attributes. The
verse sanafrughu [We are going to spare Ourselves for you ... ] indicates
that on the Day of Judgement all petitions, their acceptance and acting
on them will come to an end. Of all the manifestations, there shall remain
only one manifestation and that is taking account of deeds and passing
judgement with absolute justice and equity. [Ruh]
يُمَعُشَرَالْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمُوتِ وَالْأَرْضِ فَانْفُذُوْا ط
لَا تَنْفُذُوْنَ إِلَّا بِسُلْظنٍ ﴿٣٣﴾
(O genera of Jinns and mankind, If you are able to penetrate
beyond the realms of the heavens and the earth, then penetrate.
You cannot penetrate except with an authority .... 55:33)
In the preceding verse jinn and mankind were addressed as
Ath-thaqalan and warned that their deeds will be reviewed and every
single one of them will attract reward or punishment. The current verse
purports to say that no one will be able to hide from death, nor will
anyone be able to escape from attendance or giving account of actions on
the Day of Judgement. This verse does not use the expression Ja
Thaqalan as in the preceding verse but explicitly uses the expression
O genera of Jinns and mankind) 'Jinn' is mentioned first) يمَعُشَرَا الْجِنِّ وَالْإِنْسِ
followed by 'men' presumably because a high-power energy is required to
pass through the confines of heaven and earth. Allah has given Jinns

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more power than human beings in such matters. The meaning of the
verse is: 'O Company of Jinn and human beings, if you think that you
will be able to find refuge and thus avert death by avoiding the angel of
death or run away from the Plains of Gathering or the Plains of
Reckoning, then try to cross the bounds of the heavens and the earth if
you have the power and ability to do so.' This is no mean task. This
requires high-powered energy. The combined forces of Jinns and
mankind will not be able to harness the energy to go beyond the confines
of the heavens and the earth. The purport of the verse is not to show the
possibility or probability of passing beyond the zones of the heavens and
the earth. The proposition is hypothetical. The purport of the verse is to
demonstrate the utter powerlessness and inability of men and Jinns to
achieve this feat.
If the purpose of 'penetrating through the heavens and the earth'
mentioned in the verse is to escape death, then it refers to this world and
means: It is not within the power of any man or Jinns to cross the bounds
of the heavens and the earth and escape death. This is stated according to
human thinking. Otherwise, no one is outside the power and the
authority of Allah, even if he crosses the bounds of the heaven and the
earth. And if the escape intended by 'penetrating through the heavens
and the earth' stands for 'escaping accountability on the Day of
Reckoning', the purport of the verse is to demonstrate its absolute
impossibility. For according to other Qur'anic verses and Traditional
narratives the heaven will crack open, on the Day of Judgement, and all
the angels will border on the sides of the earth and the people will be
hemmed in from all sides. The Jinn and human beings will experience the
horrors of the Day of Resurrection and run in different directions. In
whichever direction they run the angels will lay siege to the areas that
Allah has fortified for the purpose of recapturing the escapees. [Ruh]
This Verse does not point to Space Exploration by Rockets and
Sputniks
In the present scientific age, experiments are being conducted in an
effort to come out of the gravity of the earth and to explore the heavenly
bodies by rockets, sputniks and other spacecrafts. Obviously, none of
these experiments are conducted beyond the bounds of the heaven. In
fact, they are far below the surface of the heaven, let alone crossing the

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heavenly confines. Thus this verse has no bearing on space travels and
reported incidents of reaching some of the heavenly bodies. Some
simple-minded people posit this verse as the basis of demonstrating the
possibility of space travels, whereas these simpletons are merely
displaying ignorance about the actual meaning of the Qur'an.
A flame of fire and a smoke will be) يُرُسَلُ عَلَيْكُمَا شُوَاظٌ مِّنُ نَّارٍ وَّنُحَاسٌ فَلَا تَنْتَصِرْنِ
loosed against you, and you will not [be able] to defend ... 55:35) Sayyidna
Ibn 'Abbas 46
and other leading authorities on Qur'anic exegesis have
said that the word shuwaz with refers to 'flame or fire without smoke' and
the word nuhas refers to 'smoke in which there is no flame'. This verse too
addresses the two species of creation, the jinns and mankind. It addresses
them and describes how fire and smoke will be unleashed against them.
The verse could mean that after the reckoning is over, and the
disbelievers are sent to the Hell, they will experience two different types
of punishment. In some places there will be only fire and flame, with no
smoke at all. In other places there will be only smoke and no flame or fire.
Other Qur'anic exegetes regard this verse as a supplement to the
preceding one, and assign the following meaning to it: O jinn and
mankind, it is not within your power to cross the bounds of the heavens.
If you do attempt to escape on the Day of Resurrection, then the angels
[including those guarding the Hellfire] will bring you back by directing
the flames of fire and smoke. The verb d'as Su fala-tantasiran is derived
from ,La intisar which means 'to help someone to defend him against a
calamity' and thus the words dant fala-tantasiran signify that the jinns
and mankind will not be able to help each other against Divine
punishment, try as they might.
The Horrors of the Day of Resurrection
On that day, neither a man will be) فَيَوْمَئِذٍ لَّيُسُئَلُ عَنْ ذَنْبِهَ إِنْسٌ وَلَا جَآنٌّ
questioned about his sin, nor a Jinn ... 55:39) One interpretation of this
verse is that no one will be asked whether or not he had committed the
sin, because it will have already been recorded by the angels in the ledger
of deeds, and Allah has the Pre-Eternal knowledge of it. The question will
be 'why' did they commit the sin? This is the interpretation of Ibn 'Abbas
Mujahid رحمه الله تعالى interprets it as follows: There will be no need for
the angels of punishment to question the criminals whether or not they
committed the sin. They will be known by their special marks [See verse

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(41) below] clearly showing on their faces. The angels will be able to
recognize them by the their distinguishing marks and hurl them into the
Hellfire according to the type of misdeeds they might have committed. A
composite interpretation of the two explanations is as follows: This event
will take place when people will have given account of their deeds, and
judgment will have been passed against the criminals to go to Hell on the
Day of Reckoning. They will not be questioned nor will any negotiation be
held about their sins at that stage. Their characteristic signs will be seen
on their faces, and accordingly they will be hurled into Hell.
Qatadah Jus Al , says that the verse refers to a stage after they
will have been questioned about their sins, but they will have refused
under oath. Then their mouths and tongues will be sealed, and their
hands and feet will be asked to bear witness. At that stage no more
questions will be asked from them. Ibn Kathir notes all three
explanations. They are close to each other, and thus there is no conflict.
The guilty ones will be recognized) يُعُرَفُ الْمُجْرِمُونَ بِسِيُمُهُمُ فَيُؤْخَذُ بِالنَّوَاصِىُ وَالْأَقَدَامِ
[by the angels] by their marks and will be seized by foreheads and
feet ... 55:41) The word sima means 'a sign'. Hasan Basri yw dl , says
that the day when sentence will be passed against the guilty to go to Hell,
the following will be their signs: They will be known by their dark faces
and their blue eyes. Through grief their faces will turn pale. The angels
will recognize the guilty by these signs and seize them.
The word نَوَاصِى nawast is the plural of ◌ٌنَاصِيَة nasiyah, and means
'forelock'. Some will be dragged by their forelocks, and others will be
dragged by their feet. Or it could mean that sometimes they will be
dragged by their forelocks and at other times they will be dragged by
their feet. The third explanation could be that the angels of punishment
will bend their foreheads down to their feet and tie the forelocks to the
feet, and throw them into the Hellfire . Allah knows best!
Verses 46-78
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّثْنِ ﴿٢﴾ فَبِيِّ الْآَءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٤٧)
ذَوَاتَا أَقْنَانِ ﴿﴿٤﴾ فَبِاَيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٤٩) فِيُهِمَا عَيْنُنِ

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تَجْرِيْنِ ﴿َ﴾ فَبِاَيِّ الْآءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٥١) فِيْهِمَا مِنْ كُلِّ فَاكِهَةٍ
زَوْجِنِ ﴿٣°﴾ فَبَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٥٣) مُتَّكِئِيُنَ عَلَى فُرُشٍ:
بَطَآئِنُهَا مِنْ اِسْتَبْرَقٍ ، وَجَنَا الْجَنَّتَيْنِ دَانٍ ﴿٤°﴾ فَبَيِّ الْآَءِ رَبِّكُمَا
تُكَذِّبْنٍ ﴿٥٥) فِيُهِنَّ قُصِرْتُ الطَّرُفِ " لَمُ يَطُمِثُهُنَّ إِنْسٌ قَبْلَهُمُ وَلَا
جَانٌّ ﴿٢﴾ فَبِيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٥٧) كَأَنَّهُنَّ الْيَاقُوتُ
وَالْمَرْجَانُ ﴿﴿٢﴾ فَبِآَيِّ الّاءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٠٩﴾ هَلْ جَزَاءُ
الْإِحْسَانِ إِلَّا الْإِحْسَانُ ﴿٢﴾ فَبِاَّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٦١﴾ وَمِنْ
دُوْنِهِمَا جَنَّتْنِ ﴿٢﴾ فَبَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٣﴾ مُدْهَآَمَّتْنِ
﴿٤°﴾ فَبِاَّ آلّاءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿٢٥﴾ فِيْهِمَا عَيْنُنِ نَصَّاخَتْنٍ ﴿٢﴾
فَبِاَيّ آلّآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٢٧﴾ فِيْهِمَا فَاكِهَةٌ وَّنَخْلٌ وَّرُمَّانٌ ﴿﴿1﴾
فَبِاَيِّ الَاءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٢﴾ فِيُهِنَّ خَيْرَتْ حِسَانٌ ﴿.ْ﴾ فَبَيّ
الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿١١﴾ حُوُرٌ مَّقْصُوُرتٌ فِى الْخِيَامِ ﴿٢﴾ فَبَيِّ
الَآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٧٣﴾ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمُ وَلَا جَانٌّ ﴿٤﴾
فَبِآَيِّ آلّآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٢٥﴾ مُتَّكِئِينَ عَلَىْ رَفْرَفٍ خُضْرٍ
وَّعَبْقَرِيّ حِسَانٍ ﴿٢﴾ فَبِاَيِّ الْآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٧٧) تَبْرَكَ اسُمُ
رَبِّكَ ذِى الْجَلْلِ وَالْإِكْرَامِ ﴿٧٨﴾
And for the one who is fearful of having to stand before
his Lord, there are two gardens [46] So, which of the
bounties of your Lord will you deny? [47] both having
lot of branches. [48] So, which of the bounties of your
Lord will you deny? [49] In both there are two flowing
springs. [50] So, which of the bounties of your Lord will
you deny? [51] In both there are two kinds of every fruit.
[52] So, which of the bounties of your Lord will you
deny? [53] (The people of these gardens will be) reclining
on floorings whose (even) linings are of thick silk, and
the fruits plucked from the two gardens will be at hand.

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[54] So, which of the bounties of your Lord will you
deny? [55] In them there are maidens restraining their
glances, whom neither a man will have touched before
them, nor a Jinn. [56] So, which of the bounties of your
Lord will you deny? [57] They look like rubies and
corals. [58] So, which of the bounties of your Lord will
you deny? [59] Is there any reward for goodness other
than goodness? [60] So, which of the bounties of your
Lord will you deny? [61] And lesser than these two,
there are two other gardens (for the second category of
the God-fearing), [62] So, which of the bounties of your
Lord will you deny? [63] both dark green! [64] So, which
of the bounties of your Lord will you deny? [65] In both
there are two springs gushing forth profusely. [66] So,
which of the bounties of your Lord will you deny? [67]
In both there are fruits and date-palms and
pomegranates. [68] So, which of the bounties of your
Lord will you deny? [69] In them there are women, good
and gorgeous, [70] So, which of the bounties of your
Lord will you deny? [71] the houris, kept guarded in
pavilions [72] So, which of the bounties of your Lord
will you deny? [73] whom neither a man will have
touched before them, nor a Jinn. [74] So, which of the
bounties of your Lord will you deny? [75] (The people of
these gardens will be) reclining on green cushions and
marvelously beautiful mattresses. [76] So, which of the
bounties of your Lord will you deny? [77] Glorious is the
name of your Lord, the Lord of Majesty, the Lord of
Honour. [78]
The Delight of the Righteous in Paradise
The foregoing verses spoke of the horrible punishments to be faced by
the disbelievers. In the current set of verses we are told about the rewards
and bounties reserved for the righteous believers. The verse 46 speaks of
two Gardens that are exclusively reserved 'for those who are fearful of
having to stand before their Lord'. This phrase refers to those fortunate
believers who are, at all times, concerned about reckoning on the Day of
Judgement and, as a result, keep away from all sorts of sins under all
circumstances. Obviously, these are the people who enjoy special nearness
to Allah. In verse [62] below we read: ◌ٍوَمِن دُونِهِمَا جَنْتُن (And lesser than these
two, there are two other gardens ... 55:62) This verse does not specify the
class of righteous believers who will receive these gardens. However, the
phrase Qgis & min dunihima ('and lesser than these two') indicates that

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Surah Ar-Rahman : 55 : 46 - 78
the Gardens mentioned in verse [62] are for the general body of believers
who are lesser in their spiritual attainment than the foremost believers
who are granted special nearness to Allah.
The Qur'anic exegetes have explained the two sets of pairs of Gardens
in other ways as well. Here we have adopted the most plausible and
preferable explanation: that is, the first two Gardens are reserved
exclusively for the foremost believers who are granted special nearness to
Allah; and the second two Gardens are reserved for the general body of
believers. That the two Gardens mentioned in Verse 62 are inferior to the
first two is supported by authentic Traditions. Bayan-ul-Qur'an cites the
Prophetic Tradition from Ad-Durr-ul-Manthur to the effect that while
interpreting verses [46] and [62] the Holy Prophet
جَنْتَانِ مِنْ ذَهَبٍ :said
There are two Gardens made of gold for" لِلْمُقَرَّبِينَ وَجَنْتَانِ مِنْ وَرَقٍ لِأَصُحِبِ الْيَمِيْنِ
believers who are granted special nearness to Allah; and there are two
Gardens made of silver for the People of the Right [that is, for general
body of righteous believers]." Also, it is recorded in Ad-Durr-ul-Manthur
that Sayyidna Bara' Ibn 'Azib&
said, ◌ِالْعَيْنَانِ الَّتِىُ تَجْرِيَان خَيْرٌ مِّنَ النَّصَّاخَتَيْن "The
two springs that are flowing freely [in the first two Gardens] are better
than the two other springs that are mentioned as 'gushing forth' (in the
second two gardens). In verse [50] springs (in the first two gardens)
promised to the believers have been described as flowing freely and
ceaselessly of 's [tajriyan ] while in verse [6] the springs (in the second
two gardens) are described as 'gushing forth' la [naddakhatan ]. The
quality of 'gushing forth' is the characteristic of all springs, but the
quality of 'flowing' is an additional characteristic of specific springs. This
is the concise description of all four springs that the inmates of Paradise
will be given.
Related Considerations
In Verse 46, the phrase, وَلِمَنُ خَافَ مَقَامَ رَبِّه (for the one who is fearful of
having to stand before his Lord ... 55:46) refers, according to most exegetes
of the Qur'an, to standing before Allah on the Day of Resurrection to give
the account of one's deeds. The word 'fearful' signifies that he is mindful
under all conditions, whether in public or in private, that one day he has
to appear in the Court of Allah to give an account of his deeds. Evidently
such a person will never go near the sinful acts.
Other exegetes, like Qurtubi and others, interpret this to mean : 'the

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Surah Ar-Rahman : 55 : 46 - 78
one who is fearful of the Station of His Lord'. That is, he is mindful of the
High Station of Allah whereby He is watchful and keeps guard over his
words and deeds, overt or covert. All his movements and activities are
known to Him. This explanation is close to the previous explanation, in
that Allah's keeping guard over him will keep him away from sins.
oui Grs (both having lot of branches ... 55:48). This describes the first
two Gardens. There will be plenty of trees abounding in branches and
consequently their shade will be dense, and the fruits will be in
abundance. The other two Gardens are described later. No such qualities
are mentioned about them, which may imply their relative deficiency in
this quality.
.(52 ... In both there are two kinds of every fruit) فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوُجٍ
The phrase ◌ٍمِنْ كُلّ فَاكِهَة "of every fruit " denotes that the first two gardens
will comprehend all kinds of fruit. As opposed to this, verse [68] simply
states 4;su fakihah [=fruits] about the second two gardens. The word ,;
zawjan [two kinds] means every fruit will be of two types. This may be
referring to one kind of dried fruits, and the other of fresh ones. It could
also mean that one kind will be of normal taste, and the other of some
extra ordinary flavor. [Mazhar]]
whom neither a man will have touched ... ) لَمُ يَطُمِثْهُنَّ إِنْسٌ قَبْلَهُمُ وَلَا جَانٌّ
before them, nor a Jinn .... 55:56). The word &A tamth has different
meanings. 'Menstrual discharge' is termed as tamth, and the
menstruating woman as Ell 'tamith'. It also means 'sexual intercourse
with a virgin'. This second sense is meant here in this verse.
Is there any reward for goodness other than) هَلُ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
goodness ?... 55:60). Having described the two Gardens for the intimate
believers, it is declared as a principle that a good deed attracts a good
reward. The righteous believers will be blessed, therefore, with good
rewards.
tu (both dark green !... 55:64). This is one word verse, and it means
'dark green with foliage'. The word is derived from idhimam signifying,
for a meadow or garden, to become of dark green hue inclining to black by
reason of abundance of moisture or irrigation. This description is not
assigned to the first two Gardens. This does not necessarily imply that
they do not have this quality. The former Gardens are described as Gr,s

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Surah Ar-Rahman : 55 : 46 - 78
suí 'having lot of branches'. This comprehends the quality of 'dark green'
as well.
(55:70 ... ,In them there are women, good and gorgeous) فِيهِنَّ خَيْرُتْ حِسَانٌ
The word of's khairat (translated above as 'good') refers to 'the good
character of those women'; and the word plus, hisan (translated above as
'gorgeous') refers to 'women who have beautiful features'. These qualities
too will be common with the maidens of both the Gardens, to which
reference was made in the foregoing verses.
reclining on green cushions and ... ) مُتْكِئِيْنَ عَلى رَفْرَفٍ خُضُرٍ وَّعَبْقَرِيّ حِسَانِ
marvelously beautiful mattresses .... 55:76) Qamus explains that the word
3, rafraf means 'silk fabric greenish in colour' which is used in making
carpets, pillows, cushions and other items of decoration. It is mentioned in
the Arabic lexicon Sihah that they are embellished with arboreal and
floral patterns, which, in Urdu, is called mushajjar. The noun sie
'abqariyy refers to 'every fine, beautiful fabric or material' and the
adjective hisan [beautiful] qualifies it.
Glorious is the name of your Lord, the Lord) تَبْرَكَ اسُمُ رَبِّكَ ذِى الْجَلْلِ وَالْإِكْرَامِ
of Majesty, the Lord of Honor .... 55:78) Surah Ar-Rahman is replete with
verses that call attention to Allah's blessings, boons and bounties, and His
favors upon man. In conclusion, this verse has been appended as a
synopsis: What can one say about the Pure Being? Even His Name is
Glorious. All Divine boons and bounties subsist by virtue of His Name.
Allah, the Pure and the Most High, knows best!
Alhamdulillah
The Commentary on
Surah Ar-Rahman
Ends here

277
Surah Al-Waqi'ah : 56 : 1 - 56
Surah Al-Wagi'ah
(The Imminent Event)
This Surah is Makki, and it has 96 verses and 3 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 56
خَافِضَةٌ رَّافِعَةٌ
إِذَا وَقَعَتِ الْوَاقِعَةُ ﴿٢﴾ لَيْسَ لِوَقُعَتِهَا كَاذِبَةٌ ﴿1﴾
﴿٣) إِذَا رُجَّتِ الْأَرْضُ رَجَّا ﴿٤﴾ وَّبُسَّتِ الْجَبَالُ بَسَّا ﴿٥﴾ فَكَانَتُ
هَبَآءً مُّنْبَثًا ﴿ٌ﴾ وَكُنْتُمْ أَزْوَاجًا ثَلَةً ﴿٢﴾ فَأَصُحِبُ الْمَيْمَنَةِ لا مَآ
أَصُحِبُ الْمَيْمَنَةِ ﴿1﴾ وَأَصُحِبُ الْمَشْئَمَةِ لا مَآ أَصُحِبُ الْمَشْئَمَةِ
﴿ْ﴾ وَالسُّبِقُوْنَ السُّبِقُونَ ﴿١٠﴾ أُولَئِكَ الْمُقَرَّبُونَ ﴿٢﴾ فِىْ جَنَّتِ
النَّعِيمِ ﴿١٢) ثُلَّةٌ مِّنَ الْأَوَّلِينَ ﴿١٣) وَقَلِيْلٌ مِّنَ الْآخِرِينَ ﴿١٤) عَلى
سُرُرٍ مَّوْضُوْنَةٍ ﴿١٥) مُتَّكِئِيْنَ عَلَيْهَا مُتَقُبِلِينَ ﴿١٦) يَطُوُفُ عَلَيْهِمْ
وِلْدَانٌ مُّخَلَّدُوْنَ ﴿١٧) بِأَكْوَابٍ وَّابَارِيْقَ لَا وَكَأْسٍ مِّنُ مَّعِيْنٍ ﴿١٨﴾
لَّيُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُوْنَ ﴿١٢) وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ ﴿.ُ﴾
وَلَحُمِ طَيْرٍ مِّمَّا يَشْتَهُوُنَ ﴿٢﴾ وَحُوُرٌ عِيْنٌ ﴿٢﴾ كَأَمْثَالِ الُّؤْلُقِ
الْمَكْنُوُنِ ﴿٤٣﴾ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ ﴿٢٤﴾ لَا يَسْمَعُونَ فِيْهَا
لَغُوًّا وَّلَا تَأْثِيُّمًا ﴿٢٥﴾ ◌ِلَّ قِيْلًا سَلْمًا سَلَمًا ﴿٢٦﴾ وَأَصُحِبُ الْيَمِيْنِ لا

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Surah Al-Waqi‘ah : 56 : 1 - 56
مَآ أَصُحِبَ الْيَمَيْنِ ﴿٢٧ٌ﴾ فِى سِدُرٍ مَّخْضُوُدٍ ﴿٢٨﴾ وَطَلْحِ مَّنْضُوُدٍ
﴿٥ٌ﴾ وَّظِلّ مَّمُدُودٍ ﴿ٌ﴾ وَّمَآءٍ مَّسُكُوْبٍ ﴿٢﴾ وَفَاكِهَةٍ كَثِيْرَةٍ
﴿َُ لَّمَقُطُوْعَةٍ وَلَا مَمُنُوْعَةٍ ﴿٢﴾ وَقُرُشِ مَّرُفُوْعَةٍ ﴿٤﴾ إِنَّ
أَنْشَأْتُهُنَّ إِنْشَآءً ﴿٥﴾ فَجَعَلُنْهُنَّ أَبْكَارًا ﴿٢﴾ عُرُبًا أَتْرَابًا ﴿٣٧﴾
لَّصُحُبِ الْيَمِيْنِ ﴿٢﴾ ثُلَّةٌ مِّنَ الْأَوَّلِيْنَ ﴿٢﴾ وَثُلَّةٌ مِّنَ الْآخِرِيْنَ
﴿.ُ﴾ وَأَصُحِبُ الشِّمَالِ لا مَآ أَصُحِبُ الشِّمَالِ ﴿١ٌ﴾ فِىُ سَمُوْمٍ
وَّحَمِيٍُ ﴿٢﴾ وَّظِلّ مِّنْ يَّحْمُوُمِ ﴿٣)﴾ لََّ بَارِدٍ وَّلَا كَرِيمٍ ﴿٤٤﴾ ◌ِنَّهُمُ
﴿٤َ٥﴾ وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ
جصلے
كَانُوا قَبْلَ ذلِكَ مُتْرَفِيُنَ
الْعَظِيمِ ﴿٤﴾ وَكَانُوا يَقُوُلُوْنَ ا آَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَّعِظَامًا عَإِنَّا
لَمَبْعُوْتُوْنَ ﴿٢٧﴾ أَوَ ابَآؤُنَا الْأَوَّلُونَ ﴿٤٨) قُلْ إِنَّ الْأَوَّلِيْنَ وَالْآخِرِيُنَ
﴿٤)﴾ لَمَجُمُوْعُوُنَ ا إِلَى مِيْقَاتِ يَوْمٍ مَّعُلُوُمٍ ﴿٠٠﴾ ثُمَّ إِنَّكُمْ أَيُّهَا
الضَّالُوْنَ الْمُكَذِبُونَ ﴿١ٌ﴾ لَاكِلُوْنَ مِنْ شَجَرٍ مِّنُ زَقُّوْمِ ﴿٣°﴾
فَمَالِئُونَ مِنْهَا الْبُطُونَ ﴿٠٢﴾ فَشَرِبُوْنَ عَلَيْهِ مِنَ الْحَمِيُمِ ﴿٤﴾﴾
فَشْرِبُونَ شُرُبَ اِلْهِيْمِ ﴿٥٥﴾ هذَا نُزُلُهُمْ يَوْمَ الدِّيْنِ ﴿٥٦﴾
When the Imminent Event (of Doom) will occur, [1]
there will be no one to deny its occurrence. [2] It will be
abasing (some), exalting (others) [3] when the earth will
be jolted with a quake, [4] and the mountains will be
crumbled with a thorough crumbling, [5] until they will
become dust, scattered in the air, [6] and you will be
(divided into) three categories. [7] As for the People of
the Right, how (lucky) are the people of the Right! [8]
And the People of the Left? How (wretched) are the
People of the Left! [9] And the Foremost are the
foremost. [10] Those are the ones blessed with nearness
(to Allah) [11] in gardens of bliss, [12] many from the
earlier generations, [13] and of a small number from the
later ones. [14] (They will be sitting) on thrones woven

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with gold, [15] reclining on them, facing each other. [16]
They will be served in rounds by Immortal boys [17]
with bowls and jugs and a goblet of pure wine, [18] from
which they will neither suffer headache, nor will they
be intoxicated, [19] and with fruits of their choice, [20]
and the meat of birds that they desire. [21] And (for
them there will be) houris, having lovely big eyes, [22]
all (neat and clean) like a hidden pearl, [23] as a reward
for what they used to do. [24] They will hear neither an
absurd talk therein, nor something leading to sin, [25]
but the words of salam, salam (as greetings). [26] As for
the People of the Right, how (lucky) are the People of
the Right! [27] (They will be) amid lote-trees with no
thorns, [28] and the trees of talh, (banana, or a fragrant
tree) having layers one upon the other, [29] and a shade,
spread all over, [30] and water, poured forth, [31] and a
lot of fruits, [32] neither interrupted (in any season),
nor prohibited, [33] and mattresses of high quality. [34]
Surely We have created those (females) a fresh creation,
[35] and have made them virgins, [36] amorous to their
husbands, matching them in age, [37] for the People of
the Right, [38] (comprising) many from the earlier
generations, [39] and many from the later ones. [40] As
for the People of the Left, How (wretched) are the
People of the Left! [41] (They will be) in burning wind
and boiling water, [42] and in a shade of black smoke,
[43] neither cool nor graceful. [44] They were before that
indulged in luxuries, [45] and used to persist in major
sins, [46] and used to say, "Is it that when we die and
become dust-is it that we will be raised again, [47] and
our ancient fathers as well?" [48] Say, "All the earlier
and the later ones [49] will be gathered together for a
fixed time of a specified Day. [50] Then O you, the erring,
the denying people, [51] you will have to eat from the
tree of Zaqqum, [52] and to fill with it the bellies, [53]
then you will have to drink boiling water on top of it,
[54] and to drink like camels suffering from the disease
of over-thirst. [55] This will be their entertainment on
the Day of Requital. [56]
Special Characteristic of Surah Al-Waqi'ah: Sayyidna 'Abdullah
Ibn Mas'ud's Didactic Story on his Deathbed
Ibn Kathir cites a story on the authority of Ibn 'Asakir from Abu
Zabyah that when Sayyidna 'Abdullah Ibn Mas'ud 4 % was lying on his
deathbed, Sayyidna 'Uthman 4
paid him a visit and the following

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conversation ensued.
'Uthman&
sestu "What are you suffering from?"
Ibn Masud ذُنُوُبِىُ:ه "from my sins."
'Uthman مَا تَشْتَهِىٌ؟: ◌ُه"Do you desire anything?"
Ibn Masud رَحُمَةَ رَبِّى:ه "Yes, Allah's mercy."
'Uthman الَّ آمُرُلَكَ بِطَبِيبٍ؟:ه "Shall I call a doctor for you?"
Ibn Masud الطَّبِيُبُ أَمْرَضَنِى:بُه "It is the doctor who has given me the
ailment."
'Uthman آلاَ آمُرُلَكَ بِعَطَاءٍ؟:َّه "May I send you an allowance from the
public treasury?"
Ibn Masud :"لاَحَاجَةَ لِىُ فِيه I have no need for it. "
'Uthman يَكُونُ لِبَنَاتِكَ مِنْ بَعْدِى: ◌َّه "Accept it, [please]. You are leaving
daughters behind you. It will help them."
Ibn Mas'ud 4
أَتَخْشِى عَلى بَنَاتِ الْفَقْرَ إنّى أَمَرُتُ بَنَاتِى يَقْرَأْنَ كُلَّ لَيْلَةٍ سُورَةَ الوَاقِعَة. إِنى: نظـ
سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ قَرَأْ سُوْرَةَ الْوَاقِعَة كُلَّ لَيْلَةٍ لَمُ تُصِبُهُ فَاقَةٌ أَبَدًا. (ابن كثير
r. Y:2) "You are worried about my daughters that they must not suffer
from poverty. I have no such worry, because I have instructed them to
recite Surah Al-Waqi'ah every night. I have heard the Messenger of
Allah a say, مَنُ قَرَأَ سُورَةَ الْوَاقِعَةِ كُلَّ لَيْلَةٍ لَّمُ تُصِبُهُ فَاقَةٌ أبدًا 'Whoever recites Surah
Al-Waqi'ah every night will never suffer from poverty'."
Ibn Kathir, after citing this story from Ibn 'Asakir, has supported it
with other chains of transmitters and other sources.
Horrors of the Day of Resurrection
.(56:1 ... When the Imminent Event (of Doom) will occur) إِذَا وَقَعَتِ الْوَاقِعَةُ
Ibn Kathir says Al-waqi'ah is one of the names of the Day of
Resurrection, because there is no room for doubt in its occurrence. It is
real and will surely come to pass.
there will be no one to deny its occurrence ... 56:2). The ... ) لَيُسَ لِوَقُعَتِهَا كَاذِبَةٌ
word kadhibah in this context is the verbal noun, like 'afiyah and
'aqibah. The sense of the verse is that 'the news of the occurrence of this
event cannot be a false news'. Some authorities have taken the word