Indexed OCR Text

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Surah Al-Waqi'ah : 56 : 1 - 56
kadhibah in the sense of takdhib [to deny] and the meaning, in that
case, is clear that 'no one can deny the fact that it will come to pass'.
It will be abasing [some], exalting [others] ... 56:3). The verse) خَافِضَةٌ رَّافِعَةٌ
means that the 'Inevitable Event' referred to in the previous verse will
bring about a great revolution in the lives of men, as is witnessed at the
time of revolution of governments. The high and the mighty will be laid
low and the despised and down-trodden will be exalted; the poor become
rich and the rich become poor. This is how Sayyidna Ibn 'Abbas 4
interprets this statement. The purpose is to depict the horrors of the Day
of Resurrection .
Three Categories of People on the Day of Resurrection
.(56:7 ... and you will be [divided into] three categories) وَكُنُتُمُ أَزْوَاجًا ثَلاثَةٌ
Ibn Kathir says that people will be divided into three different categories
on the Day of Resurrection. One group will be on the right side of Allah's
Throne, and they are those who were brought forth from the right side of
the loin of 'Adam &Cell. These people will be given their Ledgers of Deeds
in their right hands and will be taken to the right side of the Divine
Throne. They are the inmates of Paradise.
The second category comprises those who will be placed to the left of
Allah's Throne. These are people who were brought forth from the left
side of the loin of 'Adam Seel. This category will be given their Ledgers of
Deeds in their left hands and will be taken to the left side of the Divine
Throne. They are the inhabitants of the Fire. [We seek refuge in Allah
from their behaviour pattern!]
The third category consists of As-sabiqun [the foremost] who are
described as Al-mugarrabun [the fortunate believers who are granted
special nearness to Allah]. They will be placed in front of the Divine
Throne. They include the Messengers, the Prophets, Siddiqin, martyrs
and the friends of Allah. They are fewer than those on the right side.
Towards the end of the Surah, the description of the three categories will
be taken up again to mention that some signs start appearing, right from
the time of death of a person, to indicate in which category he or she is
going to fall.
And the Foremost are the foremost .... 56:10) Imam) وَالسُّبِقُونَ السُّبِقُونَ
Ahmad Ju Ul >, has recorded a Tradition on the authority of Sayyidah

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'A'ishah Siddigah . that the Messenger of Allah
asked the noble
Companions: "Do you know who will be the first to be accommodated in
the Divine Shade on the Day of Resurrection?" The noble Companions
replied: ◌ُاَللَّهُ وَرَسُوُلُه أَعْلَم "Allah and His Messenger know best." The Messenger
of Allah % said: "They are those who accept the truth when it is
presented to them; when they are asked for the rights due from them,
they fulfill them; and they judge about the matters of others as they
would judge about themselves."
Mujahid says that As-sabiqun (the Foremost) refers to 'the Prophets'.
Ibn Sirin says that it refers to early Muslims who performed their prayers
facing the two qiblas, namely, baytul-magdis and baitulllah. Hasan and
Qatadah say that in every Ummah there will be As-sabiqun. Some of the
commentators express the view that they are people who go first to the
mosque.
Ibn-Kathir cites all these views and concludes that they are all correct
and authentic in their own right. The opinions are not in conflict with one
another, because As-sabiqun are those who must have been foremost in
their invincible faith and righteous deeds in this world, and as such they
would be the 'Foremost' in the Hereafter in terms of reward which will
befit their faith and good deeds.
many from the earlier generations, and of a ... ) ثُلّةٌ مِّنَ الأَوَّلِيْنَ وَقَلِيلٌ مِّنَ الْآخِرِينَ
small number from the later ones .... 56:13-14) The word al thullatun,
means 'a party, group, company'. Zamakhshari says that thullatun refers
to 'a throng or a large number of people '.
Who are ◌َأوَّلِين Awwalin (earlier generations) and ◌َآخِرِين 'Akhirin
(later ones)?
The words 'awwalin' (earlier generations) and 'akhirin' (later ones)
are used twice: First, in connection with As-sabiqun (the Foremost) who
are favoured with special Divine nearness; and secondly, in connection
with Ashab-ul-yamin [the People of the Right, or the general body of
believers]. In the case of the 'Foremost' it is mentioned that there will be
'many' from amongst the 'awwalin' (earlier generations) who will be
categorized as 'the Foremost', but from amongst the later generations, the
number of the 'Foremost' will be smaller. As opposed to this, in the
description of the People of the Right, the word 'thullah' (many) is

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applied to both 'earlier' and 'later' generations in the following words: at
many from the first generations, and many from the) مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِينَ
later ones ... 56:39-40)
The question now is: Who are 'earlier generations' and 'later
generations'? In this connection, two views of the commentators have
been recorded: The first view is that 'earlier generations' include all the
creation of Allah from the time of 'Adam al to the time just prior to the
advent of the 'Holy Prophet
. And 'later generations' include all the
creation of Allah from the time of the advent of the Holy Prophet to the
Doomsday. This interpretation is recorded by Ibn Abi Hatim [with a chain
of transmitters] from Mujahid and Hasan Bari. Ibn Jarir has preferred
this interpretation. This interpretation has also been adopted in the
Bayan-ul-Qur'an. This is supported by the Prophetic Tradition
transmitted on the authority of Sayyidna Jabir 4
e. Ibn 'Asakir reports
the Tradition [with his chain of transmitters] thus: "When the first pair of
verses regarding 'the Foremost' was revealed stating that they will
comprise 'many from the first generations, and of a small number from
the later ones, ◌َ14-56:13] ثَلَّةٌ مِّنَ الأَوَّلِينَ وَقَلِيلٌ مِّنَ الآخِرِين], Sayyidna 'Umar Ibn
Khattab 40% enquired: 'O Messenger of Allah, will there be a larger
number of 'the Foremost' from among the earlier generations and a small
number from amongst us?' For about a year, no revelation in this
ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ [40] connection came down. A year later, verses [39] and
S'y! "many from the first generations, and many from the later ones."
were revealed. The Messenger of Allah
called Sayyidna 'Umar 4% and
said to him:
إِسْمَعْ يَاعُمَرُ مَا قَدْ أَنْزَلَ اللَّهُ ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِيْنَ اَلاَوَإِنَّ مِنْ آدَمَ إِلَىَّ ثُلَّةٌ
واُمَّتِى ثُلَّةٌ. (الحديث)- ابن كثير.
"O 'Umar, listen to what Allah has revealed many from the first
generations, and many from the later ones). Behold! From
'Adam to me is one thullah (throng) and my Ummah is another
thullah' (throng)."
The theme of this Tradition is supported by the Tradition recorded by
Imam Ahmad and Ibn Abi Hatim رحمهم الله تعالى on the authority of
Sayyidna Abu Hurairah 40 that when verses [13] and [14] were revealed,
the Companions
found this painful, because they understood them to
mean that the foremost believers from earlier nations are more numerous

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than those of this Ummah. As a result, verses [39] and [40] were revealed
and the Messenger of Allah
stated 'I hope that you will comprise a
quarter of the inmates of Paradise, a third of the inmates of Paradise.
Rather, you are a half of the inmates of Paradise, and will have a share
in the other half.' (Ibn Kathir) Thus, collectively, majority of the inmates of
Paradise will be the followers of the Holy Prophet Muhammad
However, a question arises about both these Traditions. The question is
that verse 40 relates to the People of the Right, while verse 13 was about
the Foremost. Then, how can verse 40 remove the concern of the
Companions about verse 13?
Ruh-ul-Ma'ani resolves the problem thus: The noble Companions, in
general, and Sayyidna 'Umar 4% in particular, were saddened by the
verse 13 presumably because they thought that the proportion of the later
generations in the 'People of the Right' will be the same as it is in the
Foremost, and thus the later generations will be small in number even
among the 'People of the Right'. From this point of view, they thought
their number in relation to all the inmates of Paradise, put together, will
be very small. But when verses [39] and [40] were revealed, the point was
clarified that collectively the majority of the inmates of Paradise will be
the followers of the Holy Prophet
¿ even though the collective number of
later generations in the category of 'the Foremost' may be smaller as
compared to the previous nations, especially since a large number of the
previous nations will comprise the Prophets. In relation to them, it does
not matter if the followers of the Holy Prophet
É are fewer.
However, Ibn Kathir, Abu Hayyan, Qurtubi, Ruh-ul-Ma'ani, Mazhari
and others prefer another interpretation: 'the earlier generations' and
'the later generations imply, according to them, the earlier and the latter
followers of the Holy Prophet's
own Ummah. 'Earlier generations', in
their view, are the Companions of the Holy Prophet ty and their pupils,
who are termed in a Hadith as 'khair-ul-qurun' (the best generation),
and 'later generations' include all those who came after them.
As for the Hadith narrated by Jabir
quoted above from Ibn Kathir,
in support of the first interpretation, Ibn Kathir himself has expressed his
reservation about its chain of transmitters. He writes ◌ٌوَلكِنُ فِىٌ إِسُنَادِهٍ نَظَر "In its
chain of transmission, there is some defect." In support of his own
interpretation, he quotes verses relating to Ummah of the Holy Prophet

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Surah Al-Waqi'ah : 56 : 1 - 56
being the best of nations, as for instance als "You are the best of
nations ... ". (3:110) Therefore, it is not possible that the foremost believers
from earlier nations are more numerous than those of this Ummah. Thus
sal 'many from the earlier generations' refers to the earlier
generation of this Ummah and ◌َقَلِيلٌ مِّنَ الآخِرِين 'of a small number from the
later generations' refers to the later generation of this Ummah from whom
a small number will be included in the category of the 'Foremost'.
In support of this view, Ibn Kathir has cited the statement of
Sayyidna Hasan Basri, as recorded by Ibn Abi Hatim, to the effect that
he recited the Verse 10 about 'the Foremost' and said, "They have
predeceased, but O Allah! make us from amongst the People of the Right
hand'. In another statement, Sayyidna Hasan Basri is reported to have
said in explanation of Verse 13:ِثُلَّةٌ مِّمَّنُ مَّضى مِنُ هذِهِ الأُمَّة 'Those foremost Faith
are all from this Ummah'. Likewise, Muhammad Ibn Sirin said in
connection with Verse 13 and 14: 'The scholars stated and hoped that they
(the Foremost of earlier and later generations) will all be from amongst
this Ummah.'
Ruh-ul-Ma'ani puts forward the following Prophetic Hadith with a
good chain of transmitters in support of the second interpretation:
أَخْرَجَ مُسَدَّدٌ فِىُ مُسْنَدِهِ وَابْنِ الْمُنْذِرِ وَالطَّيْرَانِىُ وَابْن مَرْدويه بِسَنَدٍ حَسَنٍ عَنْ أَبِى
بَكْرَةً عَنِ النَّبِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِىُ قَوْلِهِ سُبُحَانَهُ ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ
الْآخِرِينَ قَالَ هُمَا جَمِيْعًا مِّنُ هذِهِ الْأُمَّةِ.
"Musaddad in his Musnad, Ibn-ul-Mundhir, Țabarani and Ibn
Marduyah report with a good chain on the authority of
Sayyidna Abu Bakrah 40% that, while interpreting verses [39]
and [40] (Many from the earlier generations and of a small
number from the later ones), the Holy Prophet
said: "They
are both from this Ummah.""
Many Scholars of Hadith report another Prophetic Tradition with a
weak chain on the authority of Sayyidna Ibn 'Abbas 4ee also. The
wordings are:هُمَا جَمِيعًا مِّنُ أُمَّتِى "They [the earlier and the later generations]
are from my Ummah." From this point of view, verse [7] of this Chapter
and you will be (divided into) three categories. [7]" addresses" وَكُنْتُمْ أَزْوَاجًا ثَلاثَة
the Ummah of the Holy Prophet Muhammad
and all three categories
will be from this Ummah .

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Mazhari has held the first interpretation as improbable, because
according to the clear text of the Qur'an, this Ummah is the best and most
honoured of all nations. Therefore, it is inconceivable that the foremost
believers from earlier nations should be more numerous than those of this
Ummah. The higher rank of this Ummah visa-vis the other nations is
proved by the express texts of the Holy Qur'an. The Qur'anic verse [3:110]
reads: ◌ِكُنْتُمُ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاس "You are the best Ummah raised for the good
لِتَكُونُوا شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمُ شَهِيدًا: of mankind ... ".Verse [3:110] reads
" ... so that you should be witnesses over the people, and the Messenger a
witness to you." Tirmidhi, Ibn Majah and Darimi have recorded a
narration on the authority of Sayyidna Bahz Ibn Hakim 4ee in which the
Holy Prophet
É is reported to have said:
أَنْتُمُ تُتِمُّونَ سَبْعِيْنَ أُمَّةً أَنْتُمُ اَخِيْرُهَا وَأَكْرَمُهَا عَلَى اللهِ تَعَالى
"You are complement to the seventy nations of the days of yore.
You are the choicest one and the most honourable one in the
sight of Allah."
Imam Bukhari narrates a Tradition on the authority of Sayyidna
'Abdullah Ibn Mas'ud 4
e in which the Messenger of Allah
is reported
to have said: "Will it please you if you are a quarter of the inmates of
Paradise?" The Companions replied: "Yes, indeed, it would please us." The
Messenger of Allah
said:
وَالَّذِىُ نَفْسِىُ بِيَدِهِ إِنّى لَأَرْجُوْ أَنْ تَكُونُوا نِصُفَ أَهْلِ الْجَنَّةِ
"By Him in Whose control is my life! I hope that you will
comprise a half of the inmates of Paradise." (Mazhari)
Tirmidhi, Hakim and Baihaqi report on the authority of Sayyidna
Buraidah 4
ge that the Messenger of Allah
said:
أَهْلُ الْجَنَّةِ مِائَةٌ وَعِشْرُوْنَ صَفًّا ثَمَانُونَ مِنْهَا مِنْ هذِهِ الْأُمَّةِ وَأَرْبَعُوْنَ مِنْ سَائِرِ الْأُمَمِ
"The inmates of Paradise will be ranged in 120 ranks: eighty of
them will be from this Ummah, and forty from the rest of the
nations." (Tirmidhi has rated this tradition as 'Hasan' and Hakim
as 'sahih'.)
The ratio between this Ummah and other communities in Paradise is
given differently at different times, ranging between one third, one
quarter, a half and two-thirds. There is no conflict in the ratios mentioned
on different occasions. That was based on the estimation of the Holy

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Surah Al-Waqi‘ah : 56 : 1 - 56
Prophets
995
which has been increasing at different times.
The reward of As-Sabiqun
(56:15 ... They will be sitting] on thrones woven with gold]) عَلَى سُرُرٍ مَّوُضُوْنَةٍ
The word ad'y mawdunah, according to Ibn 'Abbas 4
, as recorded by
Ibn Jarir, Ibn Abi Hatim, Baihaqi and others, means 'fabric woven or
inwrought with gold thread'.
by Immortal boys ... 56:17) meaning that the boys will ... ) وِلْدَانٌ مُّخَلَّدُونَ
never grow up, get old or change in shape. The preferred opinion is that
the youths of Paradise, like the fair damsels of Paradise, will have been
born in Paradise. They will be the servants of the inmates of Paradise.
Hadith narratives indicate that there will be thousands of such servants
for each of the inmates of Paradise.
with bowls and jugs and a goblet of pure) بِأَكْوَابٍ وَاَبَارِيُقَ وَكَأْسٍ مِّنْ مَّعِيْنٍ
wine ... 56:18). The word akwab, plural of kub, refers to 'cups or glasses
used for drinking. The word abariq, plural of ibriq, refers to 'jugs with
sprouts'. The word ka's refers to 'a wine glass'. The word ma'in refers to
the fact that the glasses will contain wine drawn from a flowing spring.
.(56:19 .... from which they will neither suffer headache) لَايُصَدَّعُونَ عَنْهَا
The Arabic verb is derived from suda' which means 'headache'. When
worldly wine is taken in large quantity, it gives the drinker excruciating
headache and makes him feel dizzy. The Heavenly wine is free from such
harmful effects.
HY ( ... , nor will they be intoxicated ... 56:19). The Arabic verb is
derived from nazf, the root-meaning of which being 'the well became
empty, all the water having been taken out of it.' Here it means 'the
spring of his brain or mind or senses became exhausted.'
and the meat of birds that they desire .... 56:21]. It is) وَلَحُمُ طَيْرٍ مِّمَّا يَشْتَهُوُنَ
recorded in a Prophetic Tradition that the inmates of Paradise will get
meat of whatever birds they desire, as and when they desire it.
The Reward of Those on the Right
(As for the People of the right, How (lucky) وَأَصْحِبُ الْيَمِيْنِ مَآ أَصُحِبُ الْيَمِيْنِ
are the People of the Right !... 56:27). The People of the Right are initially
the God-fearing and the righteous believers. Sinful believers will also join
the People of the Right, some through the sheer grace of Allah, and others

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will be forgiven through the intercession of a prophet or a friend of Allah.
Some sinful believers will be punished for their sins, but after serving
their punishment, they too will be purified and cleansed of the dross of
their sins, after which they will join the People of the Right, because the
fire of the Hell is not, in fact, a punishment; it is rather a way to cleanse
him from the dross of his sins. (Mazhari)
amid lote-trees with no thorns - 58:28). The word sidr .. ) فِىُ سِدْرٍ مُخْضُوُدٍ
refers to 'lote-tree' and makhdud refers to 'a tree having its thorns
removed'. It also means 'a tree having the branches bent because of
abundance of its fruit'. Unlike the lote-trees of this world, the Heavenly
lote-trees have a different description. Their fruits will be as large as the
clay jugs, and their taste cannot be compared to those found in this world,
(as described in a Hadith).
lb (and the trees of tulh, having layers one upon the other -
28:29). The word talh refers to 'banana tree' and mandud means
'clustered', fruits piled on top of each other as in a bunch of bananas.
and a shade, spread all over ... 56:30). The Holy Prophet % is) ظِلٍّ مَمْدُودٍ
reported to have said, as recorded in Sahihain, that in Paradise there is a
tree so large that a rider may travel for a hundred years under its shade,
but would not be able to pass it.
and water, poured forth ... 56:31) This means the water ... ) وَمَآءٍ مُّسُكوپٍ
will be flowing constantly on the surface of the ground.
auf (and a lot of fruits ... 56:32). The word Kathirah [abounding]
has two senses: [1] there will be plenty of fruits; and [2] there will be an
uncountable variety and kinds of fruits.
neither interrupted [in any season], nor prohibited) لَّمَقُطُوُعَةٍ وَّلَا مَمُنُوُعَةٍ
... 56:33) The word maqtu'ah means the fruits the supply of which is cut off
at the end of the season. In this world most fruits are seasonal; some bear
in summer, some in winter and others in rainy season. Once the season of
the fruit is over, it ceases to be available. However, the supply of the
fruits of Paradise never runs out in any season. Rather they will always
be available for those who want to eat from them. Whenever these fruits
are desired, they will be available and easy to grasp by Allah's power. The
word mamnu'ah (prohibited) means that in this world there are

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caretakers appointed to look after the gardens, who stop and prohibit
people from picking the fruits, but in the gardens of Paradise there will be
no such hindrance. The inmates will be able to pick them whenever they
wish.
and mattresses of high quality .... 56:34). The word furush ... ) وَّفُرُشِ مَّرُفُوعَةٍ
is the plural of firash which means 'bed, couch, mattress'. The word
marfu'ah lexically means 'upraised, elevated'. The couches could be
upraised or elevated for one of several reasons: [1] because the place itself
is high; [2] because the mattresses will not be on the ground, but on the
thrones or beds; or [3] because the couches themselves will be thick (and
of high quality). Some exegetes have taken the word 'furush' in the sense
of 'women', because it is one of the meaning of 'firash' is referred as
firash, as in the Prophetic Tradition ◌ِالْوَلَدُ لِلْفِرَاش "The child belongs to the
firash'. The word firash refers to 'wife'. This is corroborated by the
characteristics of the women of Paradise described in the forthcoming
verses. In this case, the word marfu'ah would mean 'high-ranking'.
Surely We have created those [females] a fresh) إِنَّ أَنْشَاتُهُنَّ إِنْشَاءً
creation ... 56:35) The word insha' means 'to create'. The pronoun js hunna
refers to the women of Paradise, although there is no mention of them in
the immediately preceding verses. However, they have been mentioned in
connection with 'the Foremost' in distantly foregoing verses [22-23]. If the
word firash in the foregoing verse (34) refers to the women of Paradise,
the antecedent of the pronoun is quite obvious. Likewise, the mention of
beds, couches, thrones and other delightful items gives the pronoun the
context to refer to women. The meaning of the verse is: 'We have created
the Paradisiacal women in a special way, that is, the houris are created
without being born biologically, and the women of this world who will
enter the Paradise will also be reshaped in a way that the women who
were ugly, dark-coloured or old in this world will be made beautiful,
young and graceful.' It is recorded in Tirmidhi and Baihagi on the
authority of Sayyidna Anas 4
that the Holy Prophet
said in
explanation of Verse 35 that the women who were old, blear eyed, with
gray hair and ugly features in the world will be made beautiful and
young in this new creation. Baihaqi also reports from Sayyidah 'A'ishah
that an old lady asked the Messenger of Allah
to pray to Allah that
she may enter Paradise. The Messenger of Allah
said in a humorous

Surah Al-Waqi'ah : 56 : 1 - 56
290
way: ◌ٌلاَتَدُخُلُ الْجَنَّةُ عَجُوُز "Old ladies will not enter Paradise." Hearing this the
old lady got very sad, and according to some narrations, started weeping.
The Messenger of Allah;
then explained that she would not be old
when she would enter Paradise; she would be transformed into a young
beautiful woman. Then the Holy Prophet
recited this verse 35.
[Mazhari]
&Lí ( ... virgins ... - 56:36). The word abkaran, being the plural of bikr,
means 'virgins'. The sense is the creation of the maidens of Paradise will
be of such a nature that, even after every sexual intercourse, they will
remain like virgins.
4% ( ... amorous to their husbands, ... 56:37). The word 'urub, is the
plural of 'arubah. This refers to a woman who loves her husband
passionately and is his beloved.
If ( ... matching them in age ... 56:37) The word atrab is the plural of
tirb, meaning 'a person of equal age who played together with his mate in
dust'. The verse means that men and women will be made of equal ages
in Paradise. Some narrations report that they will be about thirty-three
years old. [Mazhar]]
many from the earlier generations, and many) ثُلَّةٌ مِّنَ الْأَوَّلِيْنَ وَثُلَّةٌ مِّنَ الْآخِرِيْنَ
from the later ones .... 56:39-40) In connection with sabiqun, (the
Foremost) two views of the commentators were quoted earlier as to the
identity of 'the earlier' and the 'later' generations. If 'the earlier' refers to
the generations from 'Adam Seal to the period just prior to the advent of
the Holy Prophet
and 'the later generations' refers to the 'Ummah of
the Holy Prophet
till the Day of Judgment, as some of the
commentators have opined, then the verses would mean: 'the People of
the Right' will constitute a 'large party' of believers and the righteous
from all the previous communities combined together, while there will be
a 'large party' from the Ummah of the Holy Prophet alone. In this
case, it is a great honor for the Ummah of the Holy Prophet that,
despite the short period they lived in this world, they could be compared to
all the previous communities who were headed by hundreds of thousands
of Prophets. Besides, the words 'many from the later generations' has the
scope of being larger in number than the 'many from the earlier
generations'.
If we go by the second view of the commentators, who say that both
1

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'earlier' and 'later' generations are from the ummah of the Holy Prophet
, then even the later generations of this ummah will not be totally
deprived of 'the Foremost', though their number in later generations will
be less. As for the People of the Right, their number will be large in both
'earlier' and 'later' generations. This fact is proved by a Hadith reported
by Bukhari and Muslim from Sayyidna Mu'awiyah 4% in which the Holy
Prophet
has said, 'A group of my 'Ummah will always remain on the
truth and dominant, unharmed by those who fail to support them and
those who defy them, until the Last Hour begins.'.
Verses 57-74
نَحْنُ خَلَقْنَكُمُ فَلَوْلَا تُصَدِّقُونَ ﴿٥٧﴾ آَفَرَءَ يُتُمُ مَّاتُمُنُونَ ﴿٥٨﴾ ◌َانْتُمُ
تَخْلُقُوْنَةً أَمْ نَحْنُ الْخُلِقُونَ ﴿٠٩﴾ نَحْنُ قَدَّرُنَا بَيْنَكُمُ الْمَوْتَ وَمَا
نَحْنُ بِمَسُبُوُقِيْنَ ﴿.٢﴾ عَلَى أَنْ نُّبَدِّلَ آَمْثَالَكُمْ وَنُنُشِئَكُمُ فِىُ مَا لَا
تَعْلَّمُونَ ﴿٦١﴾ وَلَقَدُ عَلِمُتُمُ النَّشْأَةَ الْأُوْلِى فَلَوْلَا تَذَكَّرُونَ ﴿٦٢﴾
أَفَرَءَيْتُمُ مَّاتَحْرُثُوْنَ ﴿٢﴾﴾ وَانْتُمْ تَزْرَعُوْنَةُ أَمْ نَحْنُ الزُّرِعُونَ ﴿٦٤﴾
لَونَشَآءُ لَجَعَلْتُهُ حُطَامًا فَظَلْتُمْ تَفَّهُوُنَ ﴿٦٥﴾ ◌ِنَّا لَمُغْرَمُونَ ﴿٢﴾
بَلْ نَحْنُ مَحْرُوْمُوْنَ ﴿٦٧﴾ أَفَرَءَيْتُمُ الْمَآءَ الَّذِىُ تَشْرَبُونَ ﴿٦٨﴾
ءَانْتُمْ أَنْزَلْتُمُوُهُ مِنَ الْمُزُنِ أَمُ نَحْنُ الْمُنْزِلُونَ ﴿٦٩) لَوْنَشَآءُ جَعَلُنْهُ
أُجَاجًا فَلَوْلَا تَشْكُرُونَ ﴿٧٠﴾ آَفَرَءَيْتُمُ النَّارَ الَّتِىُ تُوْرُونَ ﴿٢﴾ ءَنْتُمْ
أَنْشَأْتُمُ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنُشِئُونَ ﴿٧٢) نَحْنُ جَعَلْتُهَا تَذُكِرَةً
وَّمَتَاعًا لِلْمُقُوِيْنَ ﴿٢﴾ فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٧٤﴾
We have created you; then why do you not appreciate it
as true? [57] So, tell Me about the semen you drop (in
the wombs): [58] Is it you who create it, or are We the
Creator? [59] We have appointed (the times of) death
among you, and We cannot be frustrated [60] from
replacing you with others like you, and creating you
(afresh) in that (form) which you do not know. [61] And
you certainly know the first creation; then why do you

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not take lesson? [62] Well, tell Me about that (seed)
which you sow: [63] Is it you who grow it, or are We the
One who grows? [64] If We so will, We can certainly
make it crumbled, and you will remain wondering, [65]
(and saying,) "We are laden with debt, [66] rather we are
totally deprived." [67] Again, tell Me about the water you
drink: [68] Is it you who have brought it down from the
clouds, or are We the One who sends (it) down? [69] If
We so will, We can make it bitter in taste. So why do
you not offer gratitude? [70] Now tell Me about the fire
you kindle: [71] Is it you who have originated its tree, or
are We the Originator? [72] We have made it a reminder
(of Our infinite power, and of the fire of hell) and a
benefit for travelers in deserts. [73] So, proclaim the
purity of the name of your Lord, the Magnificent. [74]
Proof of the occurrence of the Day of Resurrection
Thus far the Surah dealt with three categories of people on the Plain
of Hashr (Gathering.) The verses so far described the reward and
punishment of these three groups. The current set of verses warn the
deviant skeptics and atheists who completely deny the Day of Judgement
and life after death, or set up partners to Allah in His worship. The verses
purport to tear down the curtain of negligence and ignorance that has
kept man in the dark. Whatever exists, or is coming into existence at the
present time, or will come into existence in the future in this cosmic world
is as a result of the creative power of Allah. He brings them into existence,
retains them and makes them subservient to man. The apparent causes of
these events act as veils over Reality. Had these veils been removed and
man is able to witness the creation of these things directly without the
mediation of these apparent causes, he will be forced to believe in Allah.
However, Allah has made this world a venue of test. Therefore, whatever
comes into existence comes under the veils of causes.
Allah has, with His encompassing power and consummate wisdom,
created a strong connection or relation between 'causes' and 'effects'.
Wherever and whenever a secondary cause occurs, the effect necessarily
follows. A casual observer assigns to every 'effect' a 'secondary or extrinsic
cause', thus straying into the philosophy of 'causes' and 'effects'. Man does
not seem to realize that the whole system of cause and effect ends with
Allah. He is the First or Primary or Intrinsic Cause or Cause of all causes
[musabbib-ul-asbab]. It was explained earlier in Surah An-Najm that a
1

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natural order of cause and effect pervades the entire universe. Every
cause, which is not itself primary, is traceable to some other cause, and
this to another and so on. But as the series of cause and effect in our
finite world cannot be indefinite, it must terminate at some point. The
Final Cause is, therefore, the Author of the universe. It is this Final
Cause towards which the present verses call our attention.
We have) نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ. أَفَرَءَ يُمُ مَاتُمُنُونَ. ءَ أَنْتُمُ تَخُلُقُوْنَهُ، أَمْ نَحْنُ الْخَالِقُونَ
created you; then why do you not appreciate it as true? So, tell Me about
the semen you drop [in the wombs]: Is it you who create it, or are We the
Creator ?... 57-59). With verse 57 begins a series of arguments in support of
Allah's Oneness and His power to raise the dead. The first argument in
the current verse is taken from the very subtle and wonderful
phenomenon of man's birth, starting with a drop of semen and developing
into a full-fledged human being - the crown of all creation. Humans stop
at thinking that male-female cohabitation in the process of their creation
is the ultimate or real cause. Therefore, the Qur'an poses the question to
them in verse [58]:َ١ آَفَرَءَ يُتُمُ مَاتُمُنُونَ. ءَ أَنْتُمُ تَخْلُقُوْنَه، أَمْ نَحْنُ الْخَالِقُونSo, tell Me about
the semen you drop [in the wombs]: Is it you who create it, or are We the
Creator? In other words, a male plays a very insignificant biological role
in the birth of a child in that he delivers a drop of microscopic semen in
the womb of a female to combine with the microscopic ovum. Once this is
done, it goes through several stages of growth and development without
anyone, besides Allah, knowing what is happening. Eventually it forms
into a foetus with a bone-structure. The skeleton is then clothed with flesh
and skin. The soul is infused into it and the little universe [microcosm]
comes into being with various systems: The nutritive and digestive
system, the blood and the circulatory system, a system of human senses
[sight, touch, smell, hearing and taste] and communication and the ability
to think and understand. Man thus becomes a moving factory, and in
none of these biological processes he has any say.
Neither of the parents [especially the mother in whose womb all this is
taking place] knows whether the child is a boy or a girl, until it is born.
The question is: Who creates the child in the womb of the mother, creation
after creation, within three darknesses [ie the darkness of belly, the
darkness of womb and the darkness of amniotic membrane]? Who made it
beautiful, gave it the power of hearing and sight? Who bestowed on it the

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faculty of thinking and comprehension? Only mentally blind person will
fail to exclaim: "Blessed is Allah, the Best of Creators!"
The forthcoming verses [60 and 61]
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوْقِيْنَ ﴿٢﴾ عَلَى أَنْ نُبَدِّلَ آَمْثَالَكُمْ
وَتُنْشِئَكُمْ فِىُ مَا لَا تَعْلَمُونَ ﴿٦١﴾
"We have appointed (the times of) death among you, and We
cannot be frustrated from replacing you with others like you,
and creating you [afresh] in that [form] which you do not
know .... 56:60-61]."
'Death' is the end of all physical life. This is the eternal law of Allah
from which there is no escape. Allah pre-determines the time of human
death. Man has no choice in the matter of death which frees the human
soul from the fetters and shackles of its physical habitat. Allah has
pre-designated a particular point in time up to which he could live. But
one should not remain lulled into a fancy that he would continue to enjoy
power and his free will. Allah has the power to eliminate him any time,
and create another people in his place. This is the import of the words,
We have appointed (the" نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسُبُوقِيْنَ عَلى أَنَ نُبَدِّلَ آَمَثَالَكُمُ
times of) death among you, and We cannot be frustrated from replacing
وَنُنُشِئَكُمُ فِيُمَا لَا [61] you with others like you," The concluding part of verse
S'Of ' ... and creating you (afresh) in that (form) which you do not know"
implies that 'Allah has the power to reshape you in a form unknown to
you at the moment.' It may happen either by one's turning into dust after
death, or by his being metamorphosed into an animal shape as it
happened in the past nations, some turned into monkeys and others into
swine by way of punishment. It is also possible that they might be
transformed into stones or minerals.
Creation of Plants, Sending down of Rain and Creation of Fire
are Proof of Allah's Oneness
After referring to the birth of man from very insignificant beginning,
the Surah, from verse [63] onwards, proceeds to give a brief account of
things upon which man's life on earth depends. There are three principal
things upon which man's life in this world depends - food, water and fire.
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Well, tell Me about that [seed] which you sow :... 56:63) In) آَفَرَأَ يُتُمُ مَّا تَحُرُنُونَ
the matter of human creation, man was lost in the secondary or extrinsic
causes and lost sight of his Real Creator and Master, the Primary or
Intrinsic Cause of his creation. This unawareness was unveiled in a
particular way. In a similar style, the reality of his source of nourishment
is explicated. Allah poses the question to man: 'Indeed you till the land
and plant the seeds but who causes them to sprout and grow - you or
Allah?' When considered carefully, we will come up with the answer that
the farmer or tiller has a very limited role to play. He ploughs the land
and fertilizes the soil with manure, and thus softens it so that if the seed
germinates, it will not be hampered by the hard ground. All of man's
efforts move around this point. Once the plant sprouts, he takes care of it
in that direction. But man is not the primary cause of the shoots pushing
forth from the seed nor can he claim that he made the plant or tree.
Therefore, we go back to the fundamental question: Who caused the seed
lying under heaps and heaps of sand to germinate and come out to the
surface of the earth so beautifully, comprising untold benefits? There can
be only one answer to this question: The All-Encompassing Power and the
Most Wonderful creation of the Master Creator of the universe.
Next to food, water is the most important thing upon which human
life depends for its sustenance. Here too the Qur'an, in its inimitable style,
poses the question: 'Have you considered the water you drink? Did you
send it down from the clouds, or did We send it?' The answer is obvious:
'Allah'. Fire plays a most important part in the life of man. Much of his
physical comfort depends upon it. [It is a thing of great utility. In this
mechanistic age life is inconceivable without the use of fire. No industry,
trade or travel is possible without it.] The Qur'an again, in its unique and
unparalleled style, poses the question: 'Have you considered the fire you
kindle? Did you make its timber to grow, or did We make it?' Here too the
answer is obvious: 'Allah'. Of course, in both instances the Qur'anic
answers are elaborate.
نَحْنُ جَعَلُتْهَا تَذُكِرَةً وَّمَتَاعًا [73] The last answer is summarized thus in verse
3." "We have made it a reminder [of Our infinite power, and of the fire
of hell] and a benefit for travelers in deserts .... 56:73) The word muqwin is
derived from the infinitive iqwa' and it comes from the root-word qiwa'
which means 'waste, barren land, ruin or desert'. Thus the word muqwi

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means 'a traveler or a wayfarer of a desert who alights to prepare his
meals'. The verse purports to say that all these creations are the result of
Allah's power and wisdom.
,So, proclaim the purity of the name of your Lord) فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ
the Magnificent ... 56:74) The logical and rational conclusion of the above
considerations should be for man to believe in the All-Encompassing
Divine Power and in His Oneness, and declare the Purity of the Great
Lord; for that is the way to express His gratitude.
Verses 75 - 96
فَلَا أُقْسِمُ بِمَوْقِعِ النُّجُوُمِ ﴿٥﴾ وَإِنَّهُ لَقَسَمٌ لَّوْتَعْلَمُوْنَ عَظِيمٌ ﴿٧٦﴾
لا
إِنَّهُ لَقُرْانٌ كَرِيُمٌ ﴿١٧﴾ فِى كِتْبٍ مَّكُنُونٍ ﴿١٨) لََّيَمَسُّه، إِلَّ
الْمُطَهَّرُوْنَ ﴿٧٩) تَنْزِيُلٌ مِّنُ رَّبِّ الْخَلَمِيْنَ ﴿٨٠) أَفَبِهِذَا الْحَدِيْثِ
أَنْتُمُ مُّدُهِنُونَ ﴿٨١﴾ وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ﴿٨٢﴾ فَلَوْلًا
إِذَا بَلَغَتِ الْحُلْقُوُمَ ﴿٨٣﴾ وَأَنْتُمُ حِيْنَئِذٍ تَنْظُرُونَ ﴿٤﴾ وَنَحْنُ أَقْرَبُ
إِلَيْهِ مِنْكُمُ وَلكِنْ لََّتُبْصِرُوْنَ ﴿٨٥﴾ فَلَوْلَا إِنْ كُنْتُمُ غَيْرَ مَدِيْنِيْنَ
﴿١٢﴾ تَرْجِعُوْنَهَا إِنْ كُنْتُمُ صدِقِيْنَ ﴿٨٧﴾ فَمَّآ إِنْ كَانَ مِنَ الْمُقَرَّبِينَ
﴿٨٨﴾ فَرَوُحٌ وَّرَيْحَانٌ لا وَّجَنْتُ نَعِيْمِ ﴿٨٩﴾ وَآَمَّ إِنُ كَانَ مِنْ
لا
أَصُحِبِ الْيَمِيْنِ ﴿٩٠﴾ فَسَلْمٌ لَّكَ مِنْ أَصُحِبِ الْيَمِيْنِ ﴿٩١﴾ وَأَمَّ
لا
إِنْ كَانَ مِنَ الْمُكَذِّبِيْنَ الضَّالِّينَ ﴿٩٢﴾ فَنُزُلٌ مِّنُ حَمِيْمٍ ﴿١٣﴾
وَتَصْلِيَةُ جَحِيْمٍ ﴿٩٤﴾ إِنَّ لهذَا لَهُوَحَقُّ الْيَقِيْنِ ﴿٩٥﴾ فَسَبِّحُ بِاسْمِ
رَبِّكَ الْعَظِيمِ ﴿٩٦﴾
So, I swear by the setting places of the stars, [75] - and
indeed it is a great oath, if you are to appreciate - [76] it
is surely the Noble Qur'an, [77] (recorded already) in a
protected book (i.e. the Preserved Tablet) [78] that is not
touched except by the purified ones (the angels). [79] - a
revelation from the Lord of the worlds. [80] Is it this

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discourse that you take lightly, [81] and take your denial
as your livelihood? [82] So why (do you) not (interfere)
when the soul (of a dying person) reaches the throat,
[83] and you are watching? [84] And We are closer to him
than you, but you do not perceive. [85] So, if you are not
going to be recompensed (in the Hereafter for your
deeds), then why do you not [86] bring the soul back, if
you are truthful? [87] So, in case he (the dying person) is
from among those blessed with nearness, [88] then (for
him) there is comfort and fragrance and garden of bliss.
[89] And in case he is from among the People of the
Right, [90] then, (it will be said to him,) " Peace is for
you, being one of the People of the Right." [91] But if he
is one of the deniers, the astray, [92] then (for him)
there is entertainment from boiling water, [93] and
burning in the Hell. [94] Indeed this is certainty in its
true sense. [95] So, proclaim the purity of the name of
your Lord, the Magnificent. [96]
Sequencing of Arguments
Preceding verses put forward rational arguments, in support of life
after death, by inviting attention to Allah's infinite power. The current
verses are meant to prove this fact by giving an authoritative reference,
that is, the Qur'an.
Allah swears to the Greatness of the Qur'an
(56:75 ... So, I swear by the setting places of the stars) فَلّ أُقْسِمُ بِمَوقِعِ النُّجُوْمِ
The words fly 'I swear' are prefixed in the text by the particle y la [no]
which is not translated in the text, because it is idiomatically prefixed to
'oath', as for example Jny la wallah [No, by Allah]. In pre-Islamic
Arabic, we come across the idiomatic oath Saffy la wa-abik [No, by your
father]. Some lexicologists say that the particle la is added only as an
idiomatic expression [za'idah ] which carries no sense, and others say that
when the refutation of an addressee's hypothesis is intended, Y la is used
to signify that the assumption of the addressee is not correct, but the right
thing is that which follows.
The word Jy mawaqi' is the plural of J'y mawq' and refers to the
points where or times when the stars set. Here, like in Surah An-Najm
By the star when it goes down to set, [1]", the oath of stars is" وَالنَّجُمِ إِذَا هَوى
qualified by their setting-time. The wisdom underlying this is that when
the stars set, their function seems to have been cut off from the horizon,

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and we witness effects of their vanishing. This is the proof of their
perishability and dependence on Divine power.
It is surely the Noble Qur'an) إِنَّه لَقُرَانٌ كَرِيْمٌ فِىُ كِتْبِ مَّكُنُوْنِ. لَأَيَمَسُّه، إِلَّ الْمُطَهَّرُوْنَ
(recorded already) in a protected book [i.e. the Preserved Tablet] that is
not touched except by the purified ones [the angels] .... 77-79) Verses
[75-76] constituted oath and the current set of verses is the subject of the
oath [jawab-ul-qasam]. The Qur'an is a noble and glorious Book. The
verse refutes the assumption of the pagans that this Book has been forged
by a human being or that [God forbid!] it is a speech inspired by the
devil.
The phrase 's 'a protected book' refers to lawh mahfuz [i.e. the
Preserved Tablet]. 5;MLJivi Ley (that is not touched except by the
purified ones ... 56:79). Two issues require clarification here. The
commentators have different views about them, because the structure of
verse 78 and 79 has two possibilities grammatically: The first possibility is
that the phrase 'that is not touched except by the purified ones' is the
qualification of the Preserved Tablet referred to in the previous verse. In
this case, 'the purified ones' can refer only to angels, and the phrase 'not
touched' cannot be taken in its literal sense of physical touch; it would
rather mean 'being awre of. The sense of the verse would be that no one
is aware of the Preserved Tablet and its contents except the purified
angels. (Qurțubi) This interpretation is adopted in Bayan-ul-Qur'an as
well. The second possibility is that the phrase 'that is not touched except
by the purified ones' is taken as a qualification of the Qur'an referred to
in the previous verse. In this case the word Qur'an would refer to the
scrolls or scripts in which it is written, and 'not touched, will remain in its
literal sense of referring to physical touch by hand etc. The sense would
be that the Script of the Qur'an is not touched by anyone except by the
purified angels who bring revelation to the Prophet g. Since this
interpretation does not need to take the word 'touch' in its figurative
sense, Qurtubi and some other commentators have preferred this
interpretation. Imam Malik yw dl , says, 'The best interpretation of
verse [77 and 78] I have ever heard is what is mentioned in Surah 'Abas
(80) verses [13-16]:ٍفِىُ صُحُفٍ مُّكَرَّمَةٍ مَّرُفُوُعَةٍ مُّطَهَّرَةٍ بِاَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَة (It is [recorded] in
those scripts [of the Preserved Tablet] that are honoured, exalted,
purified, in the hands of those scribes who are honourable, righteous.)

299
Surah Al-Waqi'ah : 56 : 75 -96
The second issue that requires consideration in this verse is what is
meant by the phrase 'the purified ones'. A large group of the Companions,
their followers and leading authorities on Qur'anic commentary think
that the referent of 'the pure ones' are the angels who are purified of the
dross and adulteration of sins, and who are innocent. This is the view of
Sayyidna Anas 4
e, Said Ibn Jubair 4
de and of Sayyidna Ibn 'Abbas
Imam Malik رحمه الله تعالى has also adopted this view .
Some of the commentators think that Qur'an refers to the copy of the
Holy Book that is in our hands, and the referent of the word
'mutahharun' ('purified ones) are people free from minor impurity and
major impurity. Minor impurity means to be without wudu' and minor
impurity can be cleansed by making wudu' or tayammum [cleaning with
dust]. Major impurity refers to the state of impurity which is caused by
sexual intercourse, lustful discharge of semen during sleep, and
menstrual and postpartum discharges. Ghusl (having bath) is the only
means of achieving purity from this state. This interpretation is placed on
the text by 'Ata', Ta'us, Salim and Muhammad Baqir رحمهم الله تعالى .In this
case, although verse "that is not touched except by the purified
ones ... 56:79) is a declarative sentence, it is in fact used in the sense of
prohibiting human beings to touch the Qur'an without being free from
the minor and major impurities: The person who wishes to touch the
Qur'an needs to be purified of the visible as well as the invisible
impurities by taking wudu', tayammum or ghusl, as required. Qurțubi
and Mazhari prefer this interpretation.
In the incident of Sayyidna 'Umar's 42 embracing Islam, we come
across the part of the story where he asked his sister to give him the pages
of the Qur'an, she recited verse [79] of this Surah, refused to give him the
pages and said 'only the pure ones can touch it'. As a result, he was forced
to take a bath, and then recite the contents of the pages. This incident
also lends support to the last interpretation. The versions of the Tradition
that prohibit the impure people from touching the Qur'an are put forward
by some authorities to argue in favour of the last interpretation.
However, since Sayyidna Ibn 'Abbas 4e, Anas 450 and others have a
different view about the interpretation of this verse, as mentioned above,
many scholars did not base the prohibition of touching the Qur'an
without ablution on verse [79]. Rather, the prohibition is established by

Surah Al-Waqi'ah : 56 : 75 - 96
300
the following Traditions:
Imam Malik cites, as evidence, the Holy Prophet's letter in his
Muwatta' which he wrote to 'Amr Ibn Hazm. It contains the following
statement :ٌلاَيَمَسُّ الْقُرْآنَ إِلَّا طَاهِر "Only a clean one may touch the Qur'an".
Ruh-ul-Ma'ani gives the following references: Musnad of 'Abdurrazzaq,
Ibn Abi Dawud and Ibn-ul-Mundhir, Tabarani and Ibn Marduyah record
a Tradition on the authority of 'Abdullah Ibn 'Umar 4
that the
Messenger of Allah
◌َg said: ◌ٌلَا يَمَسُّ الْقُرْآنَ إِلَّ طَاهِر (Only a clean one may touch
the Qur'an.)
Some Rulings about touching the Holy Qur'an
(1) On the basis of the foregoing Prophetic Ahadith, the overwhelming
majority of the 'Ummah and the four major schools concur that 'purity' is
a condition for the permissibility of touching the Holy Qur'an and it is not
allowed to touch it in a state of impurity. It means that before touching
the Holy Qur'an, one must make sure that no najasah (i.e. things
declared by Shari'ah as filth) is attached to one's hand, and that he or she
is in the state of wudu' and is not in the state of Janabah (the state in
which it is obligatory to take bath.) ,The divergence of interpretation
referred to earlier is only in connection with whether or not verse [79] can
be the basis of such a prohibition. Some jurists think that the verse as
well as the relevant Traditions bear the same sense, hence they use them
as supportive of each other in evidence of their ruling. Others, on account
of divergence of interpretation among the Companions, exercised
precaution in using the Qur'anic text as evidence in support of their
ruling. But because of the Traditions, they ruled that touching the Qur'an
without ablutions is impermissible. In sum, there are no differences in
their rulings. The differences are only in supportive evidence of these
rulings.
(2) If the Qur'an is in a cover which is sewn or permanently attached
to it in some way, it is not permitted - according to the four major schools
- for an unclean person to touch it without ablutions. If however the
Qur'an is covered in something that is not permanently attached to it, an
unclean person may, according to Imam Abu Hanifah, touch it without
ablutions. However, according to Imams Malik and Shafii, an unclean
person is not permitted to touch it before taking ablutions. [Mazhari]
: